Canonical Niksepa

Author(s): Bansidhar Bhatt
Publisher: Bharatiya Vidya Prakashan
Catalog link: https://jainqq.org/explore/023256/1

Page #1
THE CANONICAL NIKSEPA Studies in JAINA Dialectics CANONICAL NIRAMUKHA SAMUKHA PATTERN SAMUKHA IRREGULAR PARALLELS (pp. 56-58) PATTERN DAVVAO DAVVA-LOGA CLOSE REMOTE TYPE TYPE POST-CANONICAL MISCELLANEOUS CLASSICAL NIKSEPA BANSIDHAR BHATT

Page #2
THE CANONICAL NIKSEPA STUDIES IN JAINA DIALECTICS BANSIDHAR BHATT With a foreword by K. BRUHN H. HAERTEL BHARATIYA VIDYA PRAKASHAN Delhi Varanasi (India)

Page #3
First Edition: Messrs E.J. Brill, Leiden, The Netherlands 1978. Reprint: Delhi 1991. ISBN: 81-217-0081-7 Price: Rs. 300/ BHARATIYA VIDYA PRAKASHAN Oriental Publishers & Booksellers 1, U.B., Jawahar Nagar, Bungalow Road, Delhi 110007 Office: P.Box 1108, Kachauri Gali, Varanasi 1 Printers: Jain Amar Printing Press Printed at: ORIENT OFFSET, 199/5, Ch. Bhram Singh Marg, Mozpur, Delhi-110153. All rights reserved. No part of this book may be reproduced or translated in any form, by print, photoprint, microfilm, microfiche or any other means without written permission from the publisher.

Page #4
To Professor Klaus Bruhn in esteemed respect and many grateful recollections of his kindness towards me

Page #5

Page #6
EDITORS' FOREWORD To explain the niksepa of the Jainas - the subject of Mr. B. BHATT's enquiry - is no easy task. E. LELMANN was the first scholar to study individual niksepas systematically (1900/1934), and it was an article published by L. ALSDORF in 1973 which made the niksepa known to a wider circle of scholars. Analogies and parallels inside and outside India being conspicuous by their absence, the niksepa has defied all attempts at adequate description, definition and classification. It may be called a "dialectical technique" (often employed in a "pseudo-exegetical" function), but it can be explained only with the help of comprehensible examples. This is what L. ALSDORF did in his essay. The specialists have not studied the niksepa material in its entirety but have concentrated on the niksepa in the post-canonical (and later canonical) literature of the Svetambaras. By contrast, Mr. BHATT's subject is the canonical niksepa. This is, of course, the origin of the post-canonical niksepa, but not just an "earlier form" of it. There are several varieties of the canonical niksepa: some fairly close to the later niksepa, some rather different; some self-contained units, some embedded in a maze of dialectical patterns where they cannot be isolated without difficulty. It is only in the post-canonical works, and in related canonical works, that the niksepa is named ("niksepa" and other forms of "ni-ksip"), that it is always clearly separated from its context, and that a scattering of words is found which discuss the niksepa (rudimentary meta-language). It is for these reasons that the present study has a historical aspect, describing as it does the origins of one of the most peculiar and most significant developments in the post-canonical literature (commentaries of the Niryukti and Bhasya types). We would, however, underrate the present enquiry by calling it simply a study in the origins of something, i.e. in the origins of something else. Mr. BHATT has here studied a cluster of logically related patterns, and this is no doubt the primary aspect of his efforts. We are therefore in the first instance neither directly nor indirectly concerned with a well-defined concept or doctrine, and this general fact creates general problems, both on the theoretical and practical levels. We would therefore like to refer to observations on a "new empiricism" in Indology put forward recently by S.A. SRINIVASAN (1977). This empiricism would be characterized

Page #7
EDITORS' FOREWORD by "intensive analysis" and by the emphasis on "individual elements". The common view that the elements are mainly parts of the whole is discarded. The elements - i.e. all elements - are recognized as subjects in their own right. The approach is new in so far as it considers the elements as such, and not only those which have a pivotal function in their respective setting, or answer to a predetermined set of expectations (e.g. relevance to date and authorship, to origin and development). The consequence are steps towards an inventory of the entire building material of a work (group of works etc.): ideas, attitudes, concepts, subjects, patters, motifs, topoi, floating verses, stockphrases. It would also appear that the new empiricism has a descriptive bias in so far as it is not committed to the building of theories (or to "a theory'') but organizes its material in a flexible way according to the requirements and possibilities of the case. Let us add that the new strategy is particularly suited to scholastic works. Scholasticism (in the general sense of prodigious casuistry, classification etc.) is a fairly homogeneous area. Here one has to study all aspects or none. That such studies are morphological and formalistic is due to the nature of the material. Again they tend to have wider implications (within the scholastic domain), because even a study of isolated phenomena may produce a better appreciation of general patterns or form principles. Our theoretical survey has supplied the general background, but it has hardly touched the special problems of the present monograph: The niksepa examples in the canon of the Jainas are scattered over fairly large works; they often consist of inconspicuous phrases within the general context; they are not linked with any well-defined and limited dogmatical subject but occur in a wide employment area; they belong to works where translations are of little value unless accompanied by morphological analysis The normal philological problems, often analogous to or related to the new problems, exist side by side with the issues just mentioned. A study of dialectical patterns or morphological features is almost invariably linked with studies in the stratification and interrelation of the works. But it must be emphasized that the reverse implication is not less obvious. Any study, historical or otherwise, of scholastic works is lost labour as long as their structure is not adequately exposed. This applies also to scholastic passages in less technical works. Finally we should mention that the numerous "Parallels" (supplied in the present study in connection with each individual niksepa) form a network of cross-references within the relevant literature (Bhagavati etc.). The exploitation of these references would be a time-consuming undertaking, but it would add considerably to our knowledge of the works concerned. The student of purely scholastic material cannot rely on established methods. He has to find his way without a compass. Mr. BHATT has entered this impervious territory and has succeeded in finding means of orientation. This may be a stimulus for analogous studies in related areas.

Page #8
CONTENTS EDITORS' FOREWORD ..... PREFACE .................... PREFACE TO THE INDIAN EDITION ..... INTRODUCTION ................ BIBLIOGRAPHY AND ABBREVIATIONS ..... Main Section ........... Editions of Canonical Works ...... C. Bhagavati Vyakhyaprajnapti XIX XXIII XXV PART I TABLES CHAPTER 1 CHAPTER 2 SUBDIVISIONS IN THE RELEVANT CANONICAL WORKS GENERAL CATALOGUE . (a) Samukha Instances (b) Niramukha Instances in the Bhagavati . (c) Niramukha Instances in the Jivabhigama (d) Niramukha Instances in the Prajnapana . LIST OF ENTRIES . (a) Samukha, Davvao Type ........ (b) Samukha, Davva-Loga Type . To Niramukha (a) Samukha Irregular ... (e) Parallels ...................... CHAPTER 3 PART II ANALYSIS AND DOCUMENTATION CHAPTER 4 THE ANALYSIS (a) General Observations .......... (b) Samukha, Davvao Type (first part) .... (c) Samukha, Davvao Type (second part) .... (d) Samukha, Davva-loga Type ....... (e) Niramukha ................

Page #9
VIII CONTENTS CHAPTER 5 (f) Samukha Irregular ......... (g) Parallels ............. (h) Elements, Styles, Sundry Patterns. THE ENTRIES ................ (A) Samukha, Davvao Type ........ (B) Samukha, Davva-Loga Type ...... (C) Niramukha ................. (D) Samukha Irregular ... ...... (E) Parallels ....................... 125 131 PART III APPENDICES 141 APP. APP. I II 145 148 149 APP. APP. APP. III IV V THE CANONICAL WORKS IN THE SUTTAGAME EDITION .... GUIDE AND GLOSSARY ................ (a) Typography and Symbols ............. (b) Conspectus of the Introduction and of Chapter 4 (c) Forms of the Niksepa ............. GUERINOT'S CHART .............. TWO LISTS OF TERMS ............ ALPHABETICAL LIST OF CATCH-WORDS .... (a) Niksepas with Execution .... (b) Niksepas without Execution ... DETERMINANTS WITHOUT CATCH-WORDS NIKSEPA NO.zz.... BHANGI MATERIAL ...... * 152 APP. VI APP. VII APP. VIII

Page #10
PREFACE The present thesis is the outcome of my studies in Jaina dialectics - a subject which was suggested by Professor BRUHN when I joined in 1969 the INSTITUT FOR INDISCHE PHILOLOGIE UND KUNSTGESCHICHTE (then SEMINAR FOR INDISCHE PHILOLOGIE) of the FREIE UNIVERSITAT BERLIN. I had the opportunity to discuss with Professor BRUHN questions relating to Jaina literature in general and to Jaina dialectics in particular. The present thesis is concerned with the canonical niksepa, but it could not have been completed had I not studied the rich post-canonical literature of the Jainas and the post-canonical niksepa as well. I have also studied dialectical problems from Jaina literature which were not connected with the niksepa, viz. the naya concept or naya technique. In a paper read in 1975 at the 19th German Oriental Conference (DEUTSCHER ORIENTALISTENTAG) I have discussed problems of textual stratification in connection with the literary transmission of Umasvati's Tattvarthadhigama Sutra (the most authoritative work on Jaina dogmatics). See the bibliographical references on p.XVIII. For a study of the canonical niksepa it is very important to have a thorough knowledge of the Jaina canon - particularly of the Svetambara canon. Due to the lack of reference works it was necessary to go through the entire canon in order to study both, the niksepa matter and related phenomena. The present study is the first attempt of this kind, and I hope that shortcomings of the work can, to some extent, be explained by the difficulties in the preparation of this study (for details refer to the Introduction) A_loan-scholarship granted by the INDIA FOUNDATION (Poona) enabled me to come to Germany for higher studies, a plan which had been made long ago. Also, a scholarship granted by the GRADUI ERTENFORDERUNG and temporary employment in the "Konkordanz" (Jaina Concordance - a project subsidized by the DEUTSCHE FORSCHUNGSGEMEINSCHAFT and carried out at the INSTITUT FUR INDISCHE PHILOLOGIE UND KUNSTGESCHICHTE), enabled me to work in Germany for a considerable time and to complete my thesis. My thanks go to Professor Dr. HERBERT HARTEL and Professor Dr. KLAUS BRUHN, who have included my study in the Series "Indologia Berolinensis".

Page #11
X PREFACE I am specially indebted to Professor BRUHN who discussed with me the problems connected with this thesis during all the stages of the work. His scholarship and the keen interest he took in my studies have been a constant encouragement. A fellow-scholar he does not want his name to be mentioned has typed my thesis. The reader who finds the text tolerably intelligible on account of the typographical lay-out will appreciate the care bestowed by the anonymous co-worker on the execution of his difficult task. I am also grateful to my wife: VASUDHA and my children (son: ASHOK, daughter: NINA) who had to live in India facing difficulties during my stay in Germany.

Page #12
Doch auch in dieser Region des Nichtmehr und des Nochnicht wird eine Sprache gesprochen, der, wenn ich mich so ausdrucken darf, etwas wie eine Grammatik nicht ganz fehlt. HERMANN OLDENBERG on the beginnings of Indian philosophy.

Page #13

Page #14
PREFACE TO THE INDIAN EDITION The original edition of The Canonical Niksepa (Studies in Jaina Dialectics) is now no longer available on the market since almost all its remaining copies were inundated and rendered totally unsaleable in 1988 in the warehouse of Messrs E.J. Brill, Leiden (Holland) - the Publishers of that edition. Soon after receiving the shocking news from Messrs Brill I became more and more determined to get it reprinted in India so that it might be easily available to any Indian institute or scholar. From its publication in 1978 up to today, no new texts have appeared on the market, and to the best of my knowledge, no fresh light has been shed on this specialized theme of the Niksepa. Hence neither a new edition of this book is necessary nor has its reprint required any radical alterations or additions. Almost all the significant reviews recommended this book and my approach to the problems therein. But Pt. D.D. MALVANIA, Sambodhi, vol. 8 (L.D. Institute of Indology, Ahmedabad 1980), pp. 173-174 criticised the english expression non-physical nature for the determinant "bhava". He struggled hard to find and provide a better translation of "bhava" on the basis of Jaina ontology. Not being satisfied by his own suggested translations ("internal", "nearer to the fact regarding the soul") he finally considered "modification" as a proper word for "bhava". But his contention was not clear and became inconsistent, since he venturedtoutilize the word "modification" for both, physical nature ( = dravya) and non-physical nature ( = bhava)! For the sake of brevity I used the expression non-physical nautre for "bhava" as opposed to the determinant "dravya" (physical nature) in a more general way and only rarely. This is quite appropriate to such a study which is entirely based on a historical aspect, where structural elements should be viewed as distinct and different from the standard philosophical concepts. This contention is expressly stated in the book more than once. I will quote here some sentences from it. >> We are therefore in the first instance neither directly nor indirectly concerned with a well-defined concept or doctrine, ... <<(Editors' Foreword). We can only say that the concepts and categories have such and such meanings (as known from other contexts), and that the discourse follows this or that pattern, but it is not possible to "explain" the discussion in a conventional manner. <<< (Introduction p. xv). >> The "determinants" are actually aspects, but their function is not uniform... << (p. 42). >> ...in a number of cases the translation of "bhava" by "non-physical nature" is too narrow.<<(p. 58). For the standard determinants acting in an obscure manner, and oscillation between determinant and predication, see pp. 57, 58. The late Professor THOMAS BURROW, University of London Bulletin, xlii, Pt. 1 (1979), pp. 190-91 suggested including in this book a study of the post-canonical Niksepa

Page #15
as well, and hoped that a second work dealing with the later scholastic Niksepa would appear in due course. Unfortunately I have been so involved in other fields of teaching that I can hardly devote sufficient time and ease to such a task at present. Perhaps the contribution which I have made since then to Jaina philology, more particularly to the Niksepa, will be evident from some of my published articles. Among them A Composite Niksepa in the Acara-Niryukti (Gedenkschrift: Ludwig Alsdorf, ANIS 23, Universitaet Hamburg 1981, pp. 1-9) is directly concerned with the study of the post-canonical Niksepa, and its irregular elements and exceptional form. Here, it is shown how Niksepas are flexible in some respects, and how they are subject to rules in other respects the LOKA- Niksepas in the Acara-Niryukti and in the Avasyaka-Niryukti, and their composite character is a case in point). In Mahaparinna: The Lost Chapter in the Acarangasutra (32nd AIOC Proceedings, B.O. Research Institute, Poona 1987, pp. 353-57) I have again dealt with the Niksepa material of the post-canonical text, Acara-Niryukti and given some clues towards tracing the lost chapter, Mahaparinna, inside the Acara itself. In Acara-Culas and Niryukti. Study I (Mme. Colette Caillat Felicitation Volume, Indologica Taurinensia 14, Torino 1987-88, pp. 95-116) and in Study II (Jozef Deleu Felicitation Volume, Tokyo, expected in 1991) I have, on the basis of the existing Niksepa material, demonstrated that the Acara text earlier contained only one cula, viz., Bhavana (Study I), and that the Mahavira-biography in it is a later interpolation (Study II). This all reveals that the study of the postcanonical Niksepas helps us trace various structures not only in the Niryuktis, Curnis and Tikas but also in the Sutra texts of the Jainas. Perhaps I shall be able to publish in the future further observations on the post-canonical Niksepas. Once again I dedicate this Indian edition to Professor Dr. KLAUS BRUHN who first initiated me into the study of Jainism in 1969 and has continued to give me his advice up to this day. I am much indebted to the Publishers, Messrs EJ Brill and also to the Editors of the first edition: Prof. Dr. KLAUS BRUHN (Institut fuer Indische Philologie und Kunstgeschichte der Freien Universitaet Berlin) and Prof. Dr. Mrs. MARIANNE YALDIZ (the present successor to Prof. Dr. HERBERT HAERTEL, Museum fuer Indische Kunst Berlin, Staatliche Museen Preussischer Kulturbesitz) for permitting the publication of this Indian edition. I have also to thank Mr. KISHORE CHAND JAIN of Messrs Bharatiya Vidya Prakashan, Delhi, for his initiative and enterprise in publishing this edition in India. Muenster, 31st January, 1990 BANSIDHAR BHATT

Page #16
INTRODUCTION The very character of the present study calls for some explanation. As indicated in the sub-title, its subject is taken from the field of Indian "dialectics". In Indological discussions, the word "dialectics" has been employed in a very general manner, and it seems justified to use this expression even for those developments which have been described by German scholars, on more than one occasion, as the "Systematisierungssucht" and "Klassifizierungssucht" of the Indian pandits. Such an element is omnipresent in technical treatises - including their precursors and including also ramifications in semi-technical contexts. It is nevertheless natural that hitherto all the relevant works were primarily studied with reference to their contents and not with reference to structural features. Mention of the structural or "dialectical" elements was, on the whole, casual (and reserved for the general evaluation of the works). The opposite way has been chosen in the present enquiry. ! The "niksepa" plays an important part in the post-canonical literature of the Svetambara Jainas and in later Digambara works. But we have to distinguish between this later phase ("post-canonical niksepa") and an earlier phase ("canonical niksepa"). The post-canonical niksepa is a dialectical technique - and as such it is not only employed but also explained. By contrast, the canonical niksepa (niksepa as found in the Svetambara canon) is a pattern or a cluster of related patterns, and the very word "niksepa" (or a synonymous expression) does not occur. It was therefore only after a study of the post-canonical niksepa that the idea to isolate the niksepa area within the field of canonical dialectics came to our mind. This subject involves of course certain problems: In the field of canonical dialectics it is sometimes difficult to draw a line of distinction between niksepa matter and other matter. On the other hand, the canonical niksepas are simpler in their structure than the post-canonical niksepas. Niksepas are found in many dogmatical works of the Jaina canon, but the niksepa material (canonical niksepa) is mainly found in three works: Bhagavati (also called Vyakhyaprajnapti), Jivabhigama, and Prajnapana. They cover together almost half of the entire Svetambara canon. There are not very many ancient comunentaries on these three works (they contain far less exegetical matter than several other canonical works). But in modern times, the Bhagavati (as the most comprehensive and most important work

Page #17
XVIII INTRODUCTION Even in the case of the classical niksepa it becomes at times difficult to separate a niksepa from its respective context. In principle, this difficulty increases the more we proceed in our "reverse movement". Eventually (in the earliest layers) the niksepa is just part of a greater unit of discussion, and the proposition of separate "niksepas" (or related structures) appears to be hazardous. No doubt, we have at times added bits of the immediate or further context, but such a procedure does not solve the problem in its entirety. There remains a gulf between a macroscopic analysis (as supplied recently by the Belgian scholar J. DELEU) and an analysis of disconnected, but morphologically related passages as undertaken in the present investigation. Broadly speaking, the study of micro-structures and the study of macro-structures supplement each other. However, the systematic coordination of both approaches would require a new initiative. The main part of the thesis is formed by Chapter 5. This contains sixty "Entries", each consisting of a niksepa with or without pieces from the context added to it. Explanations etc. have been added to the individual Entries, but the general survey is contained in the preceding Chapter 4. Chapters 1-3 have the character of parisistas or supplements, but were deliberately placed at the beginning. It is hoped that the numerous catalogues, charts, etc. found in several parts of the monograph will help the reader to find his way through this little known field of Indology.

Page #18
BIBLIOGRAPHY AND ABBREVIATIONS A MAIN SECTION Abhayadeva Abhidhanarajendra Acara Curni Acara Ni. See < Ags Bhagavati> in Section B. Ratlam 1913-1925, vols.1-VII. Ss 1941. See in Section B. Abhandlungen fur die Kunde des Morgenlandes. Verlag der Akademie der Wissenschaften und der Literatur in Mainz. AKM Ak. Wiss. Lit.Mainz ALSDORF, Arya LUDWIG ALSDORF, The Arya Stanzas of the Uttarajjhaya, Ak.Wiss. Lit.Mainz 1966, pp. 153-220. ALSDORF, Ex.Lit. LUDWIG ALSDORF, Jaina Exegetical Literature and the History of the Jaina Canon. Unpublished. LUDWIG ALSDORF, Kleine Schriften. Wiesbaden 1974. ALSDORF, K1. Schr. ALSDORF, Niksepa LUDWIG ALSDORF, Niksepa - a Jaina Contribution to Scholastic Methodology, Journal of the Oriental Institute (Baroda), vol.22. 1973, pp.455-463. Also: ALSDORF, kl.Schr., pp. 257-265. ANIS Alt- und Neu-Indische Studien, hrsg. vom Seminar fur Kultur und Geschichte Indiens an der Universitat Hamburg (1928 seqq.). Anuyogadvara Curni Edition with Haribhadra's commentary on Sutra and Curni. Ags 1928. Satra text not in full (only pratikas supplied). Avatyaka Ni. Haribhadra Avasyakasutra with Niryukti and Haribhadra's commentary on Sutra and Niryukti) Ags 1916-1917. /a7 Haribhadra's commentary, 7b_7 the Niryukti version underlying his commentary. Ss 1928. Avasyaka Niryukti Curni 1 Refer also to pp. 143-48.

Page #19
BIBLIOGRAPHY AND ABBREVIATIONS BARNETT L.D. BARNETT, The Antagada-dasao and the Anuttarovavaiya-dasao Translated. Or.Transl. Fund, New Ser., vol. 17, London 1907. Bha. Bhasya. BHATT, Kundakunda B.BHATT. Vyavahara-Naya and Niscaya-Naya in Kundakunda's Works, ZDMG, Suppl.2, 1974, pp. 279-291. BHATT, Tattvartha III B.BHATT, Tattvartha Studies III, ZEMG, Suppl.3, 1977. BHATT/TRIPATHI, Tattvartha I-II B.BHATT and C. TRIPATHI, Tattvartha Studies I-II, Adyar Libr.Bull., vol.38, Madras 1974, pp. 64-83. CAILLAT, Etudes I-II COLETTE CAILLAT, Deux etudes de moyen-indien, Journal Asiatique 248.1960, pp. 41-64 (I). Nouvelles Remarques ... Journal Asiatique 249.1961, pp.497-502 C-II). CAILLAT, Expiations COLETTE CAILLAT, Les expiations dans le rituel ancien des religieux jaina. Publ. de l'Inst. de Civil. Indienne, 25, Paris 1965. Dasasruta Curni See in Section B. Dasasruta Ni. See in Section B. Dasavaikalika Curni, Agastyasimha PTS, No.17, 1973. Dasavaikalika Curni,Jinadasa Ss 1933. Dasavaikalika Ni. See in Section B. DEO S.B.DEO, History of Jaina Monachism. Deccan College Diss. Ser. 17, Poona 1956. GLASENAPP HELMUTH VON GLASENAPP, Der Jainismus. Berlin 1925 (Repr. Hildesheim 1964). GUERINOT A. GUERINOT, Le Jivaviyara de Santisori, un traite Jaina sur les etres vivants. Texte Pracrit, Traduction Francaise, Notes et Glossaire. Paris, Imprimerie Nationale, 1902. See (PTS Nandi> in Section B. Haribhadra Hemacandra DN Hemacandra SH The Definamama la of Hemacandra, ed. R. PISCHEL, Bombay 1880 (2nd ed. Bombay 1938). German ed. Halle 1877. Prakrit Grammar, the Eighth Adhyaya of Siddhahema Sabdanusasana of Hemacandra, ed. P.L. VAIDYA. Bombay Sanskrit and Prakrit Ser. No.60, 1958. JACOBI, SBE 22 HERMANN JACOBI, Jaina Sutras translated from Prakrit, Part 1: The Acarangasutra. The Kalpasutra. Oxford 1884 (Repr. Motilal Banarsidass 1964; also Dover Publications, New York 1968). HERMANN JACOBI, Jaina Sutras translated from Prakrit, Part 2: The Uttaradhyayana Satra, The Satrakritanga Satra. Oxford 1895 (Repr. Motilal Banarsidass 1964; also Dover Publications, New York 1968). JACOBI, SBE 45

Page #20
BIBLIOGRAPHY AND ABBREVIATIONS XXI XXI JACOBI, Tattvarthasutra HERMANN JACOBI, Eine Jaina-Dogmatik - Umasvati's Tattvarthadhigama Sutra. ZDMG 60. 1906, pp. 287-325 and 512-551. JAINI P.S.JAINI, On the Sarvajftatva (Omniscience) of Mahavira and the Buddha. Buddhist Studies in Honour of I.B.HORNER (Univ. of California, Berkeley 1974), pp. 71-90. Jinabhadra Jinaratnakosa See <>. H.D.VELANKAR, Jinaratnakosa, An Alphabetical Register of Jain Works and Authors, vol.1 Works. B.Or. Res. Inst., Poona 1944. Jitakalpa Bha. Jitakalpasutra with Bhasya. Babalcandra kesavlal Modi, Ahmedabad sam. 1994. Kalpa Bha. Brhatkalpasutra with Bhasya (etc.). Shri Atmananda Jain Grantha Ratnamala Nos. 82-84, 87-88, 90. Bhavnagar 1933-1942. KAMPTZ, Sterbefasten WILLIBALD KAMPTZ, Ober die vom Sterbefasten handelnden alteren Painna des Jaina-Kanons. Dissertation, Hamburg 1929. KIRFEL, Kosmographie WILLIBALD KIRFEL, Die Kosmographie der Inder. BonnLeipzig 1920 (Repr. Hildesheim 1967). LEUMANN, Obersicht ERNST LEUMANN, Ubersicht uber die Avasyaka Literatur, aus dem Nachlass hrsg. von W.SCHUBRING. ANIS 4, Hamburg 1934. MDJG Mani kacanda Digambara Jaina Granthamala (Bombay.Banaras). METTE, Pind'esana ADELHEID METTE, Pind'esana, Das Kapitel der Oha-nijjutti Uber den Bettelgang. Ak. Wiss. Lit.Mainz, 1973. Mulacara Mulacara of Vattakera, with Vasunandin's commentary. Pts. 1-2, MJG Nos. 18.23 (sam. 1977. 1980). For Ch.7 see LEUMANN, Obersicht (pp. 16"-19); for Ch.5 see OKUDA. Mularadhana Mularadhana of Sivakoti (with commentaries). Sri Svami Devendrakirti Digambara Jaina Granthamala, No.2. Solapur 1935. Ss (no year). Nandi Curni Ni. Nisitha Bha. Niryukti. Nisitha with Bhasya (etc.). Vols. 1-4. The Agama Sahitya Ratnamala, Nos. 3-6. Sarmati Manapitha, Agra 1957-1960. Ogha Niryukti Ogha Niryukti with Dronacarya's conmentary. Acarya Srimad-Vijayadanasurisvaraji Jaina Granthamala, No.56, Surat 1957. See also METTE, Pind'esana. K. OKUDA, Eine Digambara-Dogmatik, Das funfte Kapitel von Vattakeras Mulacara, herausgegeben, ubersetzt und kommentiert. ANIS 15, 1975. OKUDA

Page #21
XXII PADMARAJIAH Pinda Niryukti PISCHEL Prajnapana, Haribhadra PSM SBE SCHRADER SCHUBRING SCHUBRING, K1.Schr. A.SEN SHAH 'ss STCHERBATSKY STEIN, Jinist Studies Sutrakrta Ni. Svopajila Tattvartha TRIPATHI, Cat. Uttaradhyayana Curni BIBLIOGRAPHY AND ABBREVIATIONS Y.J.PADMARAJIAH, A Comparative Study of the Jaina Theories of Reality and Knowledge. Jain Sahitya Vikas Mandal, Bombay 1963. Pinda Niryukti with Malayagiri's commentary. DLJP 44. 1918. R. PISCHEL, Grammatik der Prakrit-Sprachen, Strassburg 1900. English Transl. ("Comparative Grammar of the Prakrit Languages") SUBHADRA JHA. Motilal Banarsidass 1965. Commentary on Prajnapana, ascribed to Haribhadra. SS 1947. Only pratikas (no full text of the sutras). H.D.T.SHETH, Paiya-Sadda-Mahannavo, Calcutta 1928. Repr. Prakrit Text Society No.7, Banaras 1963. The Sacred Books of the East ... edited by F.MAX MULLER, Oxford 1879-1900. F.OTTO SCHRADER, Uber den Stand der Indischen Philosophie zur Zeit Mahaviras und Buddhas. Karl J.Trubner, Strassburg 1902. WALTHER SCHUBRING, Die Lehre der Jainas nach den alten Quellen dargestellt. Berlin 1935. English Transl. ("The Doctrine of the Jainas") W.BEURLEN. Motilal Banarsidass 1962. WALTHER SCHUBRING, Kleine Schriften. Wiesbaden 1976. AMULYACANDRA SEN, A Critical Introduction to the Panhavagaranaim. Wurzburg 1936. N.J.SHAH, Some Reflections on the Problem of JnanaDarsana. Journal of the Or. Inst. (Baroda), 24.1974, pp.41-68. Rsabhadevaji Kesarimalaji svetambara Samstha (Ratlam). STCHERBATSKY, Buddhist Logic, vols.1-2. Academy of Sciences of the USSR, Leningrad 1930. Repr. Dover Publications, New York 1962. OTTO STEIN, The Jinist Studies. Jaina-Sahitya-SamsodhakaStudies No.3, Ahmedabad 1948. See in Section B. See . Tattvartha-Sutra with Bhasya. SS 1936. C.B.TRIPATHI, Catalogue of the Jaina Manuscripts at Strasbourg. Indologia Berolinensis 4, Leiden 1975. $S 1933.

Page #22
ZDMG Visesavasyaka Bha. Jinabhadra Visesavasyaka Bhasya. Version with Jinabhadra's commentary on vss.1-2318 ("svopaja"), and Kotyarya's commentary on vss.2319-4329. Lalbhai Dalpatbhai Series 10,14,21. Ahmedabad 1966, 1967, 1968. AgS AgSg AJG DasaSruta CHARPENTIER, Uttaradhyayana DELEU, Mahanisiha DLJP BIBLIOGRAPHY AND ABBREVIATIONS HAMM, MahanisTha JACOBI, Kalpasutra XXIII B EDITIONS OF CANONICAL WORKS1 Zeitschrift der Deutschen Morgenlandischen Gesellschaft. Leipzig. Wiesbaden. Agamodaya Samiti (Bombay). Bhagavati with Abhayadeva's commentary. Nos.12-14, 1918-1921. Nandi with Malayagiri's commentary. No.44, 1924. Sriyuta Raya Dhanapatisimha Bahadura Agama Samgraha. Aupapatika with Abhayadeva's commentary. No.12 (no year). Sri Atmananda Jaina Grantha Ratnamala (Bhavnagar). Kalpasutra with Dharmasagara's commentary. No.71.1922. The Uttaradhyayanasutra, ed. JARL CHARPENTIER. Uppsala 1922. Dasasruta with Niryukti and Curni. sri Manivijayaji Ganivara Granthamala, No.14. Bhavnagar sam. 2011. Studien zum Mahanisiha, Kap. 1-5 von JOZEF DELEU und WALTHER SCHUBRING. ANIS 10, Hamburg 1963. Devacanda Lalabhaf Jaina Pustakoddhara Fund (Bombay). Dasavaikalika with Niryukti and Haribhadra's commentary on Sutra and Niryukti. No.47.1918. Jambudvipa with Santicandra's commentary. No.52.1920. Jivabhigama with Malayagiri's commentary. No.50.1919. Uttaradhyayana with Niryukti and Santisuri's commentary (on Sutra and Niryukti). Nos.33,36,41. 19161917. Studien zum Mahanisiha, Kap. 6-8 von FRANK-RICHARD HAMM und WALTHER SCHUBRING. ANIS 6, Hamburg 1951. The Kalpasutra of Bhadrabahu, ed. with an Introduction, Notes and a Prakrit-Samskrit Glossary by HERMANN JACOBI. AKM, Band 7, Nr.1, Leipzig 1879. Also Kraus Reprint, Nendeln 1966. 1 Editions with commentaries, modern editions, etc. Some of the works appearing in this list are not contained in the Suttagame edition.

Page #23
XXIV BIBLIOGRAPHY AND ABBREVIATIONS JANS Jaina Agama Series (Shri Mahavira Jaina Vidyalaya, Bombay). Nandisuttam and Anuogaddaraim. No. 1, 1968. Pannavanasuttam. No.9 (Parts 1-2), 1969.1971. Viyahapannattisuttam. No.4 (Part 1), 1974. Das Aupapatika Sutra ... Einleitung, Text und Glossar von Dr. ERNST LELMANN. AKM, Band 8, Nr.2. Leipzig 1883. Also Kraus Reprint, Nendeln 1966. LELMANN, Aupapatika LELMANN, Dasavaikalika Datavaikalika-sutra und -niryukti ... herausgegeben von ERNST LEUMANN, ZDMG 46. 1892, pp.581-663. PTS Prakrit Text Society (Varanasi). Nandi with Curni. Vol.9, 1966. Nandi with commentaries by Haribhadra and others. Vol.10, 1966. Suttagame vols. 1-2, ed. Gurgaon Cantt. 1953. 1954. "Sthanakavasi Edition". See also pp. 141-42. S.I-II SCHUBRING See and . SCHUBRING, Acara Acaranga-sutra, Erster Srutaskandha, Text, Analyse und Glossar von WALTHER SCHUBRING. AKM, Band 12, Nr.4. Leipzig 1910. Alsc: Kraus Reprint, Nendeln (Liechtenstein) 1966. SCHUBRING, Chedasutras . Drei Chedasutras des Jaina-Kanons. Ayaradasao, Vavahara, Nisiha. Bearbeitet von WALTHER SCHUBRING, mit einem Beitrag von C. CAILLAT. ANIS 11, Hamburg 1966. SCHUBRING, Dasava ikalika SCHUBRING, Rsibhasitani SCHUBRING, Kl.Schr., pp. 118-248. / Edition: E.LELMANN, German translation: W.SCHUBRING.7 Isibhasiyaim ... von WALTHER SCHUBRING. Text and German translation. 7 ANIS 14, Hamburg 1969. Tandulaveyaliya, Ein Painnaya des Jaina-Siddhanta. Textausgabe, Analyse und Erklarung von WALTHER SCHUBRING. Ak.Wiss.Lit.Mainz, 1969. SCHUBRING, Tandulavaicarika Siddha-Cakra Sahitya Pracaraka Samiti (Bombay/Surat). Acara with Niryukti and Silanka's commentary on Sutra and Niryukti). 1935-1936. JMatadharmakatha with Abhayadeva's commentary. No. 16, 1951. setha Maneklal Cunilai, setha kantilal Cunilal (Ahmedabad). Samavaya with Abhayadeva's commentary. 1938. Sthana with Abhayadeva's commentary. 1937.

Page #24
BIBLIOGRAPHY AND ABBREVIATIONS XXV Satraksta Sutrakrta with Niryukti and Silanka's commentary (on sutra and Niryukti). Sri Godr Parsvanatha Jaina Granthamala, Nos.4,7. Bombay 1950, 1953. C BHAGAVATI VYAKHYAPRAJNAPTI? Bhagavati, ed. M.R.MEHTA, sam. 1914. For this edition refer to Jinaratnakosa p.289. ALBRECHT WEBER, Uber ein Fragment der Bhagavati, Abh.d. konigl. Ak. d. Wiss. zu Berlin, Theil 1 (pp. 367-443), 1866; Theil 2 (pp. 155-352), 1867. [Refer in this connection also to Chapter 50 "A.Weber. Die Jaina-Literatur" in E.WINDISCH, Geschichte der Sanskrit-Philologie, Zweiter Teil, Berlin und Leipzig 1920.] [AgSg - Sriyuta Raya Dhanapatisimha Bahadura Agama Samgraha:] ... Srimad-Abhayadeva suri krta samskrta tika ... aura Megharaja gani krta bhasa tika yuta ... Bhagavatisutra ... Launkagacchiya sri Ramacandra gani krta samskrtanuvada yuta ... rsi Nanakacandaji se samsodhita ... Banarasa Jaina Prabhakara Pres ... samvat 1938. "Five volumes. Refer also to SCHUBRING $ 2.] ALBRECHT WEBER, Ober die heiligen Schriften der Jaina. Indische Studien hrsg. von A. WEBER, No. 16 (pp. 212-479); No. 17 (pp. 1.90). Leipzig 1883-1885. See pp. 294-305. ERNST LEUMANN, Die alten Berichte von den Schismen der Jaina. Indische Studien 17, hrsg. von A. WEBER, Leipzig 1885, pp. 91-135. See in particular the footnotes on pp. 91-105. Bhagavati with Abhayadeva's commentary, translated into Gujarati by Pt. BECHARDAS DOSHI (Sataka 1-6). Jinagama Prakasaka Sabha. Bombay sam. 1974-79. Bhagavati with Abhayadeva's commentary, 1918-1921. See Page #25
XXVI BIBLIOGRAPHY AND ABBREVIATIONS JOZEF DELEU, Over een Fragment van de Viyahapannatti, Orientalia Gandensia II, Leiden 1965, pp. 145-187. Pt. DALSUKH MALVANIYA, Agama-Yuga-ka Jaina-Darsana, Sanmati-Sahitya-Ratnamala, No.91, Sarmati Jianapitha, Agra 1966. Pt. BECHARDAS DOSHI. Jaina Sahitya ka Brhad Itihasa, Pt. I (Varanasi 1966), pp. 185-224. [Also compare Pt. III by MOHANLAL MEHTA, Varanasi 1967, pp.402-405 on Abhayadeva's commentary.] JOZEF DELEU, Viyahapannatti, the fifth anga of the Jaina canon. Introduction, Critical Analysis, Commentary and Indexes. Rijksuniversiteit te Gent, Brugge 1970. K.K.DIXIT, Jaina Ontology, Lalbhai Dalpatbhai Series, No.31, L.D. Institute of Indology Ahmedabad 1971. K.K.DIXIT, Sambodhi vol.1 (No. 3), 1972, pp. 59-78. Review of DELEU 1970. K.C. LALWANI, Sudharma Svami's Bhagavatisutra, vol.1 Satakas 1-2 . Prakrit text with English translation and notes based on the commentary of Abhayadevasuri. Calcutta Jain Bhawan 1973. K.K.DIXIT, The Problems of Ethics and Karma Doctrine as treated in the Bhagavati Sutra. Sambodhi vol.2 (No.3), 1973, pp.1-13. Viyahapannattisuttan, ed. Pt. BECHARDAS J. DOSHI (Satakas 1-9]. See in Section B. A.K.CHATTERJEE, The Bhagavati Sutra - a Cultural Analysis. Journal of the Or. Inst. (Baroda), 24, Nos. 1-2, 1974, pp. 110-119. VIDYAVIJAYAJI, Bhagavatisutrasarasamgraha Pt. I. With explanations etc. by PURNANANDAVIJAYA. Vidyavijaya Smaraka Granthamala. Sathamba 1975. Inedita: MUNI PUNYAVIJAYA, Catalogue of Manuscripts ... in Patan, Part I. Shri Hemachandracharya Jaina Jnana Mandira, Patan 1972. [Manuscripts of the Bhagavati Curni: Ser. Nos. 90-91, 854, 6531, 6549, 9999.) Jinaratnakosa pp. 289-291 [List of commentaries, including further inedita.)

Page #26
PART 1 TABLES

Page #27

Page #28
CHAPTER 1 SUBDIVISIONS IN THE RELEVANT CANONICAL WORKS References, dvara-gathas, subdivisions, titles, and colophons are technical devices which need not be considered in each particular case. A study of the literary material in its entirety should, however, pay due attention to all these elements. In order to focus the problem and for the convenience of the reader (sutra-references are given invariably in the niksepa passages edited by us) we supply below the subdivisions of the canonical works which are relevant to our study. They are taken from the Suttagame edition (which basically agrees with the sika editions). References to the pages of the Suttagame ed. ("S.I", "S.II") have also been given. A list of the works (and commentators) appears on this page, remarks on the individual works on pp. 11-13 below. Anga 1: Anga 2: Anga 3: Anga 4: Anga 5: Upanga 2: Upanga 3: Upanga 4: Mulasutra 1: Molasutra-2: 4 Mulasutra 3: Mulasutra 4: Acara (Silanka) Sutraksta (silanka) Sthana (Abhayadeva) Samavaya (Abhayadeva) Bhagavati (Abhayadeva) Aupapatika (Abhayadeva) Jivabhigama (Malayagiri) Prajnapana (Haribhadra) Dasavaikalika (Haribhadra) Uttaradhyayana (Santisuri) Nandi (Haribhadra, Malayagiri) Anuyogadvara (Haribhadra, Hemacandra Maladharin) "Kalpasutra" ("Jinacarita" etc.) ACARA (S.1, pp.1-99) 1.1.1. 2. 3. 1-9 10-17 18-27 28-37 38-45 1.1.6. 46-54 7. 55-64 1.2.1. 65-75 2. 76-83 3. 84-101 1.2.4. 5. 6. 1.3.1. 2. 102-12; 122-140 141-164 165-178 179-192 5.

Page #29
THE CANONICAL NIKSEPA ACARA continued 1.3.3. 193-207 4.. 208-220 1.4.1. 221-230 2. 231-242 3. 243-252 4. 253-263 264-274 275-288 3. 289-303 304-311 5. 312-321 6. 322-333 1.6.1. 334-349 2. 350-358 3. 359-368 4. 369-382 5. 383-393 1.7. ("lost") 8.1. 394-405 2. 406-411 3. 412-420 4. 421-423 1.8.5. 424-428 6. 429-432 7. 433-437 8. 438-461 1.9.1. 462-483 2. 484-497 3. 498-508 509-522 2.1.1. 523-539 2. 540-549 3. 550-560 4. 561-566 5. 567-578 6. 579-586 7. 587-598 8. 599-615 9. 616-624 10. 625-632 11. 633-644 2.2.1. 645-661 2. 662-678 2.2.3. 679-712 2.3.1. 713-732 2. 733-751 3. 752-766 2.4.1. 767-781 2. 782-801 2.5.1. 802-831 2. 832-840 2.6.1. 841-858 2. 859-867 2.7.1. 868-882 2. 883-909 2.8. 910-917 9. 918-921 10. 922-946 11. 947-966 967-968 969-983 984-987 15. 988-1074 16. 1075-1086 12. SOTRAKRTA (S.I, pp. 101-182) 1.13. 1.1.1. 2. 3. 557-579 580-606 14. 16. ? 2. 3. 1.3.1. 1-27 28-59 60-75 76-88 89-110 111-142 143-164 165-181 182-203 204-224 225-246 1.4.1. 247-277 2. 278-299 1.5.1. 300-326 2. 327-351 352-380 381-410 411-436 9. 437-472 473-496 11. 497-534 12. 535-556 607-631 632-635 636-650 651-679 680-703 704-710 711-743 744-798 799-812 3. 4.

Page #30
SUBDIVISIONS STHANA (S.I, pp. 183-315) 3.3. 1. 2.1. 5.2. 3. 6. . 1-79 80-110 111-116 117-141 142-162 163-203 204-219 2. 220-252 253-293 294-340 341-385 386-432 433-483 484-512 7. 8. 9. 513-529 530-543 544-657 658-754 755-861 862-930 931-1089 3.1. 2. 4. 5.1. SAMAVAYA (S.1, pp.316-383) 1-275 BHAGAVATI (S.I, pp. 384-939) 6.2. 231 3.4. 5. 1 (S.I, pp.284-415) 1.1. 1-19 2. 20-26 27-37 38-42 43-49 50-56 57-62 8. 63-71 72-79 10. 80-82 155-159 160 161-162 163-167 168 169 170 8. 9. 10. 232-237 238-239 240-242 243-244 245-247 248-250 251-253 254-258 9. 10. 4 (S.I, p. 468) 4.1-4. 171 5-8 172 9. 173 10. 174 2 (S.I, pp. 416-436) 2.1. 83-95 2. 96 3. 97 4. 98 5. 99-112 6. 113. 7. 114 8. 115 9. 116 10. 117-124 5 (S.I, pp. 468-490, 5.1. 175-178 2. 179-181 182-183 184-199 200-202 203-211 212-219 220-221 9. 222-226 10. 227 7 (S.I, pp. 508-530) 7.1. 259-269 270-273 274-279 280 281 6. 282-287 288-291 8. 292-297 9. 298-303 10. 304-307 3 (S.I, pp. 436-467) 3.1. 125-140 2. 141-148 3. 149-154 8 (S.I, pp.530-574) 8.1. 308-314 315-322 323-325 326 5. 327-330 6 (S.I, pp.491-508) 6.1. 228-230

Page #31
THE CANONICAL NIKSEPA BHAGAVATI continued 8.6. 7. 8. 9. 10. 331-335 336-337 338-343 344-352 353-360 444-447 448-451 452-455 456-457 458-459 460-465 466-468 16.7. 581 8. 582-585 586 10. 587 11-14.588 9. 10. 9 (S.I, pp.574-613) 9.1. 361 2. 362 3-30.363 31. 364-369 32. 370-378 33. 379-389 34. 390-392 13 (S.I, pp. 675-695) 13.1. 469-471 472 473 474-486 4. 17 (S.I, pp. 753-761) 17.1. 589-592 2. 593-596 3. 597-599 600-601 5. 602 6. 603 7. 604 605 9. 606 487 488-491 492-495 496 497 498 607 10. 11. 10 (S.I, pp. 613-622) 10.1. 393-394 2. 395-399 3. 400-402 4. 403 5. 404-405 6. 406 7-34. 407 6 10. 12. 13. 608 609 610 611 612 613 614 15. 16. 17. 14 (S.I, pp. 695-708) 14.1. 499-501 502-504 505-508 509-513 514-516 517-519 520-525 526-532 533-536 10. 57 2. 11 (S.I, pp. 622-647) 11.1. 408 2. 409 3. 410 4. 411 5. 412 6. 413 . 7. 414 * 8. 415 9. 416-418 10. 419-422 11. 423-431 12. 432-435 4. 18 (S.I, pp. 761-781) 18.1. 615 616 617-621 622-624 625-628 629-630 631-637 8. 638-640 641 10. 642-646 15 (S.I, pp. 708-739) 15. 538-559 9. 12 (S.I, pp. 648-675) 12.1. 436-439 2. 440-442 3. 443 16 (S.I, pp. 739-753) 16.1. 560-564 565-568 569-570 571 572-575 576-580 19 (S.I, pp. 781-790) 19.1. 647 648 649-652 -NM

Page #32
19.4. 5. 6. 7. 653 654-655 656 657 658 9. 659 10. 660 20 8. (S.I, pp. 790-810) 661 20.1. 2. 662-663 664-665 666 667-669 670-672 7. 673 8. 674-681 9. 682-683 10. 684-686 3... 4. 5. 6. 21 (S.I, pp. 810-812) 21.1.1. 687 2-10; 2.1-10; 3.1-10; 4.1-10; 5.1-10; 6.1-10; 7.1-10; 8.1-10. 688 22 (S.I, pp. 812-813) 22.1.1-10; 2.1-10; 3.1-10; 4.1-10; 5.1-10; 6.1-10. 689 23 (S.I, pp.813-814) 23.1.1-10; 690 2.1-10; BHAGAVATI 23.3.1-10; SUBDIVISIONS 25 4.1-10; 690 5.1-10. 24 (S.I, pp. 814-851) 24.1. 691-696 2. 3. 697 698 4-11. 699 22. 23. 24. continued 12. 700-702 13. 703 14. 704 15. 705 16. 706 17. 707 18. 708 19. 709 20. 710 21. 711 712 713 714 25.1. 2. 3. (S.I, pp. 851-898) 715-718 719-722 723-732 733-744 745-749 750-784 785-803 4. 5. 6. 7. 8. 804 9. 805 10. 806 11. 807 12. 808 26 (S.I, pp.898-903) 26.1. 809-813 2. 3. 814 815 26.4-11. 27 (S.I, p.903) 27.1-11. 817 28 (S.I, pp.903-904) 28.1. 818 2. 3-11. 819 820 29 (S.I, pp.904-905) 29.1. 821 2-11. 822 30 (S. 1, pp.905-910) 30.1. 823-824 2. 3. 4-11. 816 31 31.1. 2. (S.I, pp.910-912) 828 829 830 831 832 833 834 835 9-12. 836 13-16. 837 17-20. 838 21-24. 839 25-28. 840 3. 4. 5. 6. 7. 8. 32 32.1. 825 826 827 (S.I, pp.912-913) 841 2-28. 842 .2. 3. 33 (S.I, pp.913-916) 33.1.1. 843 844 845 7

Page #33
33.1.4-11. 2.1-11. 3.1-11; 4.1-11; 5.1-11; 6. 1-11; 7.1-11; 848 8.1-11; 9.1-9; 10.1-9; 11.1-9; 12.1-9. 34 (S.I, pp. 916-925) 34.1.1. 2. 3-11. 2.1-11; 3.1-11; 4.1-11; 5.1-11; 6.1-11; 7.1-11; 8.1-11; 9.1-9; 10.1-9;. 11.1-9; 12.1-9. 35 846 847 2. (S. 1, pp. 925-930) 35.1.1. 3-11. 2.1-11; 3.1-11; 4.1-11; 5.1-11; 6.1-11; 7.1-11; 8.1-11; 9.1-11; 849-850 851 852 853 854-855 856 857 858 THE CANONICAL NIKSEPA BHAGAVATI continued 35.10.1-11; 36 (S.I, pp.930-931) 36.1.1-11; 11.1-11; 858 12.1-11. 37 2.1-11; 3.1-11; 4.1-11; 5.1-11; 6.1-11; 7.1-11; 8.1-11; 9.1-11; 10.1-11; 11.1-11; 12.1-11. (S. I, p.931 37.1.1-11; 2.1-11; 3.1-11; 4.1-11; 5.1-11; 6.1-11; 7.1-11; 8.1-11; 9.1-11; 10.1-11; 11.1-11; 12.1-11. 38 (S.I, p.931) 38.1.1-11; 2.1-11; 3.1-11; 4.1-11; 5.1-11; 6.1-11; 7.1-11; 8.1-11; 859 860 861 38.9.1-11; 10.1-11; 11.1-11; 12.1-11. 39 (S.I, p.931) 39.1.1-11; 2.1-11; 3.1-11; 4.1-11; 5.1-11; 6.1-11; 7.1-11; 8.1-11; 9.1-11; 10.1-11; 11.1-11; 12.1-11. 861 2.1-11; 3.1-11; 4.1-11; 5.1-11; 6.1-11; 7.1-11; 8.1-11; 9.1-11; 10.1-11; 11.1-11; 12.1-11; 13.1-11; 14.1-11; 15.1-11; 16.1-11; 17.1-11; 18.1-11; 19.1-11; 20.1-11; 21.1-11. 862 40 (S. 1, pp.931-934) 40.1.1-11. 863 864

Page #34
41 (S.I, pp. 934-938) 41.1-196 865-866 (S.I, pp.938-939) 867 1-36 (Samavasarana) 37-42 vss.1-22 1. 2. 3.1. 2. 3. 1. 2. 1. 2. 3.1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 1-43 44-64 65-80 81-94 95 96-99 100-104 105-113 114-173 174-190 1-78 79-136 137-144 145-146 147-151 152-171 172 173 174 175 176 177-179 180 181 182 BHAGAVATI continued AUPAPATIKA (S. II, pp. 1-40) JIVABHIGAMA (S. II, pp. 105-264) 4. 5. 6. 7. 8. 9. 1. 2. 4. SUBDIVISIONS 3.14. 15. 16. 17. 18. 19. 20. 21. 22. PRAJNAPANA 23. 24. 25. 26. 27. 191-206 207-208 209-223 224-225 226-239 240 241 242 243 183 184 185 186 187 188 189 190-193 194 195 196-210 211 212-216 217 1. 2. (S. II, pp. 265-533) 218-245 3. 4. 5. 6. 7. 8. 9. 244-249 250-256 257-260 261-262 263-264 265-266 267-268 269-270 271-272 246-279 5. 6.1. 2. 280-281 282-290 3. 291-297 4. 298-302 5. 303-319 6. 320-323 7. 324-325 8. 326-328 329-336 337-342 343-352 353-371 372-404 405-413 7. 8. 9. 10. 11. 12. 9

Page #35
10 THE CANONICAL NIKSEPA PRAJNAPANA continued 18.10. 13. 14. 542 543 11. 26. 15.1. 12. 544 2. 545 13. 14. 16. 546 17.1. 15. 547 414-418 419-424 425-446 447-459 460-474 475-485 486-499 500-504 505-527 528-529 530-531 532 16. 17. 653 18. 5. 19. 20. 21. 22. 19. 18.1. 25. 637 638-639 27. 640 28.1. 641-649 2.1-3. 650 651 5. 652 6. 7. 654 8.1-2. 655 9-11. 656 12-13. 657 558-660 30. 661-663 664 665 666-673 674-681 35. 682-685 686-714 533 548 549 550 551 552 553 554 555 556-568 569-581 582-597 598-609 610-633 634-636 29. 534 535-536 537 20. 31: 32. 33. 34. 21. 22. 23.1. 2. 24. 538 539 540 541 36. DASAVAI KALIKA (S.II, pp. 947-976) 8. (=Leumann 1-63) 9.1. 2. (=Leumann 1-12) 3. 1-5 1-11 1-15 1-17 1-29 1-100 1-50 1-69 1-57 4. 1-64 1-17 1-24 1-15 1-7 1-21 1-18, 1-18 1-16 (=Leumann 1-12) 10. 1. Culika (=Leumann 1-17) 2.Culika UTTARADHYAYANA (S.II, pp. 977-1060) 14. 1-48 1 (prose, vs.1), 2-22 (vss. 2-46) 1-20 1-13 1-32 7. 8. 9. 10. 1-17 1-30 1-20 1-62 1-37 1-32 1-47 1-35 1-53 1-16 1-10, 1-17 1-21 15. 11. 17.

Page #36
SUBDIVISIONS UTTARADHYAYANA continued 1-54 28. 18. 19. 1-98 22. NNNNNNNN 1-60 1-24 1-51 (Charpentier 1-49) 1-89 1-27 1-45 1-53 1-17 1-36 1-73 (Charpentier 1-74) 1-37 1-21 1-111 1-25 1-61 1-21 1-271 (Charpentier 1-267) 34. 24. 25. 26. 27. 36. NANDI (S.II, pp.1061-1083) 1-59 ANUYOGADVARA (S.II, pp. 1085-1163) 1-153 Vss. 1-2 KALPASUTRA (S.II, Parisista 1, pp.1-42) (Jinacarita) 1-228 Ganaharaitheravali 1-5 Samayari 1-64 In the case of the thirteen works considered in the tables, differences in the traditional subdivision are minimal. - As far as the upper levels of the subdivision (all subdivisions except sutras) are concerned, the traditional system was adopted for the modern editions and translations. It is only on the lowest level (sutra level) that differences occur. The redactors of the Suttagame edition have often split the traditional sutras so that a greater total is obtained. In some cases they have also welded several smaller sutras into one bigger sutra. Splitting is still more conspicuous in the editions of the Jaina Agama Series. However, all these deviations do not affect the system as such. In case of differences, the bigger sutra (old or new arrangement) invariably presents an integral multiple of the smaller sutras contained in it. Different totals are also obtained whenever one text supplies more (or less) textual matter than the other (e.g. due to the omission of spurious verses or sentences). But such differences are on the whole negligible. The situation changes only in those cases where modern scholars have adopted an entirely new system of subdivision on the

Page #37
12 THE CANONICAL NIKSEPA sutra level, in order to make the textual matter more transparent for their readers. This was done by some European Indologists. Terms (e.g. ajjhayana) and titles (e.g. Logavijaya) could not be included in the tables. For the sataka and uddesa titles in the Bhagavati refer to DELEU pp.355-357. The expression "Tika" is used for all the relevant commentaries (tika, vrtti, etc.). ACARA: 1.7 is called "vyavacchinna" by the author of the Tika. Through numbering is found in both, Suttagame and Tika. The Tika has 402 sutras (against 1086 in S.). JACOBI has edited and translated the work (Pali Text Society edition 1882; translation in SBE 22, 1884). He follows the sutra division of the Tika, but his numbering is uddesa-wise (uddesa = "third figure": 1.1.1.1). SCHUBRING has edited Bambhaceraim in 1910, and changed the subdivision on the sutra level. SUTRAKRTA: The Suttagame edition has through numbering beside uddesa-wise numbering (uddesa = "third figure"), the Tika has only the latter system. JACOBI's translation (SBE 45, 1895) shows uddesa-wise numbering, but sometimes the sutras of the Tika have been split. STHANA: Through numbering in Suttagame and Tika. 783 sutras in the latter, 1089 in the former. SAMAVAYA: 159 sutras in the Tika, 275 in the Suttagame edition. BHAGAVATI: Through numbering in Suttagame and Tika. 867 satras in both cases. In the Tika, the total is given as 868, but this is due to a mistake in counting (figure "90" not used, "91" follows after "89", AgS. p.118). WEBER edited in 1866/67 a section of 2.1. This is subdivided into "S$ 18-80" which are not identical with the sutras (Weber's entire monograph is subdivided into $$). DELEU (1970) has, below the uddesa level (uddesa = "third figure"), one or two levels which replace the sutra system. See DELEU p.11: "I completely dropped the sutra counting of these editions..." - The tables demonstrate the enormous extent of the Bhagavati. SCHUBRING (Kleine Schriften p.416) called it "eine fast unerschopfliche Fundgrube fur dogmatische, mythologische, historische Angaben" and DELEU (p.9) says "To the prospective reader this monumental text in fact presents itself as a kind of bewildering omnium gatherum of episodes, discussions, expositions, detached statements, calculations, references and quotations..." AUPAPATIKA: The first block is invariably separated from the second on account of the colophon "samosaranam samattam'". However, the sutra subdivision of the Suttagame edition is not found in the Tika. This has subdivision by "interpunctuation" (using the symbol "chah"), but not by numbering. The chah-interpunctuation is, however, not the basis of the sutra subdivision in the Suttagame edition. The paragraphs in LEUMANN's edition (1883) have (also) no support in the tradition.

Page #38
SUBDIVISIONS JIVABHIGAMA: Malayagiri's subdivision (DLJP No.50) is identical with that of the Suttagame edition. Note that in "padivatti" 3 the numbering of the uddesas (1-3, 1-2, 1-2) is not continuous. The padivatti numbering itself starts afresh after padivatti 9 (sutra 243). The second block (sutras 244-272) is possibly a later addition. PRAJNAPANA: Through numbering in Suttagame and Jaina-Agama-Series editions. 714 sutras in the former, 2176 in the latter. DASAVAIKALIKA: There are slight differences (of various types) between Suttagame - Tika - LEUMANN/SCHUBRING. The relevant details are, however, not required in the present context. Apart from very minor points which have no bearing on the problem of subdivision and numbering, SCHUBRING's edition (1932) is identical with LEUMANN's (1892). UTTARADHYAYANA: Minor deviations in JACOBI's translation (SBE 45, 1895), which recur in identical form in CHARPENTIER's edition (1922). See the tables above. NANDI: The Jaina Agama Series edition has 120 sutras against 59 sutras in the Suttagame edition. The Tika has also 59 sutras. ANUYOGADVARA: 140 sutras in Haribhadra's Tika, 156 in Hemacandra Maladharin's Tika, 153 in the Suttagame edition, 606 in the Jaina-Agama-Series. 13 KALPASUTRA: The first section is traditionally regarded as a unit, but a general title is missing (the title "Jinacarita" was coined by Jacobi). Tika (e.g. Dharmasagara ganin), Suttagame, and JACOBI (SBE 22, 1884) agree in their subdivision of "Jinacarita" and Samayari, but there is little agreement with respect to the Ganaharaitheravali.

Page #39
CHAPTER 2 GENERAL CATALOGUE1 We have prepared two registers for the canonical niksepa. The General Catalogue (this chapter) contains the complete canonical material, while the List of Entries (following chapter) considers only those niksepas which have been edited in Chapter 5. The material of the General Catalogue is defined by its four sub-titles (pp. 15, 22, 25, 27). The basic distinction is between "Samukha" (Nos. 1-74) and "Niramukha" (Nos.75-124) respectively. Apart from this, the arrangement is based on the traditional order of the works where the niksepas occur (Sthana, Samavaya, etc.) and on the places of the niksepas within the respective works (Sthana 3, Sthana 4, etc.).- A niksepa supplied in Chapter 5 in the form of an Entry (and listed in Chapter 3) has been provided with a double asterisk (*23*, i.e. No.23$5). Here the number refers, not to the niksepa as such, but to a particular occurrence. Any additional occurrence of the same niksepa has been marked with a single asterisk (9*, i.e. No.9). References to related passages (partial textual agreement, but no niksepa character) have not been included in the General Catalogue. They will be found in the respective Entries under the heading "Parallels" (e.g. compare p.95). The basic information supplied in the General Catalogue consists of the "catch-word" (PURISE etc.) and the set of "determinants" (nama etc.). However, sometimes more text has been given and sometimes less. Four Niramukha niksepas from the Bhagavati (Nos.88-91) and almost all the Niramukha niksepas from Jivabhigama and Prajnapana have been quoted in full as they do not appear as Entries. The character of the niksepa passages being not uniform, differences in the presentation could not be avoided. Some niksepas are self contained tracts of varying sizes, others inconspicuous elements embedded in long discussions. All these cases have been included in the General Catalogue. Different are the reference formulas (e.g. evam java SUKKA-LESSA in No.86945, see p.124). Being merely extensions of a preceding niksepa (and resulting from the repetitive character of the material), they could not be considered as niksepas in their own right. It was not even necessary to include them always in the text of our Entries. Eighteen niksepas have no execution in their canonical context (Nos.1-8, 14-16, 46, 47, 54, 56, 58, 67, 74). This material belongs to post-canonical works from which it was taken before the canon acquired its present shape. For details and references see Appendix 1 For the explanation of terms see the references in Appendix II. ------ ----- ------ ------

Page #40
GENERAL CATALOGUE V. Eleven out of these eighteen niksepas (designated below as "borrowings") belong to Sthana (Nos. 1-8 and 14-16): according to the number of determinants - three, four, five, ten - they were incorporated in Sthana 3, 4, 5, 10. ------ Niksepas Nos. 17, 18, 60, 65 are also incomplete (see Appendix VI ). ------ A twofold distinction (BADDHELLAYA / MUKKELLAYA) is found in the Prajnapana niksepas Nos. 102-109, a threefold distinction (anaie / apajjavasie) in the Prajnapana niksepas Nos. 117-120. The phrase "kalao kevacciram hoi" recurs repeatedly in both, Jivabhigama (No.93 etc.) and Prajnapana (No. 110 etc.). (a) SAMUKHA INSTANCES (Nos. 1-74) 2 Sthana 3.1.163, S.I, p.202. Borrowing. No execution. ..tao INDA pa (nnatta), tan (jaha): nam- INDE' davv? - INDE? bhav*- INDE". SMC.: nam' - INDE' thavan'- INDEdavv.-INDE". Sthana 3.1.173, S.1, p.204. Borrowing. No execution. tao PURISA-JAYA pannatta), tam (jaha): nama-PURISE' davva-PURISE? bhava-PURISE". SMC.: nama-Purise' thavana-PURISE? davva-PURISE. 3 Sthana 3.2.204, S.I, p.209. Borrowing. No execution. tivihe LOGE' pannatte, tam (jaha): nama-LOGE' thavana-LOGE davva-LOGE. Sthana 4.1.321, S.I, p.226. Borrowing No execution. cauvvihe PAMANE pa (nnatte), tam (jaha): davva-PPAMANF.khetta-PPANANE? kala-PPAMANE' bhava-PPAMANE". Sthana 4.1.324, S.I, p.227. Borrowing. No execution. cauvvihe SAMSARE pa (nnatte), tam (jaha): davva-SAMSARE' khetta-SAMSARE? kala-SAMSARE bhava-SAMSARE". 5 Sthana 4.1.339, S.1, p.229. Borrowing. No execution. cauvviha OGAMANA pannatta), tam (jaha): davvo-OGAHANA" khett'-OGAHANA- kalo-OGAHANA* bhavo-OGAHANA". 7 Sthana 4.2.372, S.I, p.234. Borrowing. No execution. savva opposed to ekka. cattari SAWA pa (nnatta), tam (jaha): nama-SAVVAE' thavana-SAVVAE aesa-SAVVAE niravasesa-SAVVAE. Sthana 4.2.383, S.I, p.238. Borrowing. No execution. cauvvihe SACCE pa (nnatte), tam (jaha): nama -SACCE' thavana-SACCE" davva-SACCE bhava-SACCE".

Page #41
THE CANONICAL NIKSEPA Sthana 5.3.530, S.I, pp. 265-66. davvao. Execution in 4 lines. See No.23's. se / DHAMM'-ATTHIKAE7 samasao pancavihe pa(nnatte), tam (jaha): davvao khettao? kalaobhavao" gunao". Sthana 5.3.530, S.I, p.266. davvao. Execution in 2 lines. See No.24%. (se / ADHAMM'-ATTHI KAE 7 samasao pancavihe pannatte, tam jaha: davvao' khettao kalaobhavao* gunao") Sthana 5.3.530, S.I, p.266. davvao. Execution in 2 lines. See No.2587. (se / AGAS'-ATTHIKAE 7 samasao pancavihe pannatte, tam jaha: davvao khettao kalaobhavao" gunao".) Sthana 5.3.530, S.1, p.266. davvao. Execution in 3 lines. See No.26*8. (se "JIV-ATTHIKAE_7 samasao pancavihe pannatte, tam jaha: davvao khettao? kalao bhavao" gunao.) 12* 13* Sthana 5.3.530, S.1, p.266. davvao. Execution in 4 lines. See No.2789. (se / POGGAL'-ATTHI KAE 7 samasao pancavihe pannatte, tam jaha: davvao' khettao' kalao' bhavao" gunao'.) Sthana 5.3.540, S.I, p. 268. Borrowing. No execution. pancavihe ANANTE pa (nnatte), tam (jaha): namANANTAE thavanANANTAE' davvANANTAEgananANANTAE" paesANANTAES. 14 15 Sthana 10.985, S.I, p.307. Borrowing. No execution. dasavihe ANANTAE pa(nnatte), tam (jaha): namaNANTAE' thavanANANTAE? davvANANTAE gananANANTAE" paeSANANTAES egao'NANTAEdeg duhao 'NANTAE' desa-vittharANANTAE(r) savva-vittharANANTAE sasayANANTAE10. 16 Sthana 10.1008, S.1, p. 308. Borrowing (verse). No execution. Sec No.56. dasavihe SACCE pa(nnatte), tam (jaha): "janavaya sammaya' thavana nane ruve paducca-SACCEo ya vavahara' bhavao joge, dasame ovamma -SACCE ya." Samavaya 213, S.I, p.363. List of determinants only. "... Thane nam davva-guna-khetta-kala-pajjava-pay'atthanam ..." 17 18 Samavaya 215, S.I, p.364. List of determinants only. ""Viyahe nam ... davva-guna-khetta-kala-pajjava-padesa-parinama-jahatthiya bhava-anugama-nikkheva-naya-ppamana- ... -payasiyanam..." *19* $1. Bhagavati 2.1.90, S.I, p.420. davvao. Execution in 9 lines. evam khalu mae, Khandaya, cauvvihe LOE pannatte, tam jaha: davvao khettao? kalao bhavao.

Page #42
GENERAL CATALOGUE *20* Bhagavati 2.1.90, S.I, p.420. davvao.. Execution in 7 lines. $2. evam khalu (mae, Khandaya, cauvvihe JIVE pannatte, tam jaha: davvao khettao? kalao bhavao.) *21* Bhagavati 2.1.90, S.1, p.420. davvao. Execution in 6 lines. $ 3. Khandaya, mae evam khalu cauvviha SIDDHI pa(nnatta), tam (jaha): davvao 4 (khettao kalaobhavao"). *22* $ 4. Bhagavati 2.1.90, S.I, pp.420-21. davvao. Execution in 5 lines. (evam khalu mae, Khandaya, cauvvihe SIDDHE pannatte, tam jaha: davvao khettao kalao' bhavao.) *23* 5. Bhagavati 2.10.117, S.I, pp.433-34. davvao. Execution in 3 lines. See No.9. se / DHAMM'-ATTHIKAE 7 sanasao pancavihe pannatte, tam jaha: davvao' khettao kalaobhavao gunao *24* Bhagavati 2.10.117, S.I, p.434. davvao. Execution in 1 line. 96. See No. 10. (se (ADHAMM'-ATTHIKAE_7 samasao pancavihe pannatte, tam jaha: davvao khettao kalaobhavao* gunaoo.) *25* $ 7. Bhagavati 2.10.117, S.I, p.434. davvao. Execution in 3 lines. See No. 11. (se / AGAS'-ATTHIKAE 7 samasao pancavihe pannatte, tam jaha: davvao khettao? kalao3 bhavao gunao.) *26* $ 8. Bhagavati 2.10.117, S.I, p.434. davvao. Execution in 3 lines. See No. 12. se (JIV'-ATTHIKAE 7 samasao pancavihe pannatte, tam jaha: davvao' (khettao kalaobhavao") java gunao". *27* Bhagavati 2.10.117, S.I, p.434. davvao. Execution in 3 lines. $9. See No. 13. se / POGGAL'-ATTHIKAE_7 samasao pancavihe pannatte, tam jaha: davvao khettao kalaobhavao* gunao *28* Bhagavati 5.7.217, S.I, pp.484-85. Irregular. Execution in 4 lines. $ 47. "eyassa nam, bhante, davva-tthan'-AUYASSAT khetta-tthan'-AUYASSAogahanatthano-AUYASSA bhava-tthan'-AUYASSAR kayare 2 (kayarehinto) (appa va thahuya va tulla va) java visesahiya va?" *29* 48. Bhagavati 7.1.268, S.I, p.511. Irregular. Execution in 17 lines. "aha, bhante, khettAIKKANTASSA' kalAIKKANTASSA? maggAIKKANTASSA pamanAIKKANTASSA PANA-BHOYANASSA ke atthe pannatte?"

Page #43
18 30* 31* 32* 33* 34* THE CANONICAL NIKSEPA Bhagavati 8.2.321, S. I, pp.545-46. davvao. Execution in 3 lines. See No.70$17. "Goyama, se ABHINI BOHIYA-NANE 7 samasao cauvvihe pa (nnatte), tam jaha: davvao khettao2 (p.546) kalao3 bhavao4. Bhagavati 8.2.321, S. I, p.546. davvao. Execution in 3 lines. See No.72$19. "Goyama, se SUYA-NANE 7 samasao cauvvihe pannatte, tam jaha: davvao1 4 (khettao2 bhavao1). kalao3 Bhagavati 8.2.321, S. I, p.546. davvao. Execution in 2 lines. See No.66$14. "Goyama, se OHI-NANE 7 samasao cauvvihe pannatte, tam jaha: davvao 4 (khettao2 kalao3 bhavao1). Bhagavati 8.2.321, S. I, p.546. davvao. Execution in 1 line. See No.68$15. "Goyama, se MANA-PAJJAVA-NANE 7 samasao cauvvihe pannatte, tam jaha: davvao 4 (khettao2 kalao3 bhavao). 1 Bhagavati 8.2.321, S.I, p.546. davvao. Execution in 2 lines. See No.69$16. "Goyama, se KEVALA-NANE 7 samasao cauvvihe pannatte, tam jaha: davvao khettao kalao3 bhavao4. 1 2 *35* Bhagavati 8.2.321, S. I, p.546. davvao. Execution in 3 lines. $ 10. "Goyama, se MAI-ANNANE 7 samasao cauvvihe pannatte, tam jaha: davvao khettao2 kalao3 bhavao4. 1 *36* Bhagavati 8.2.321, S.I, p.546. davvao. Execution in 3 lines. SS 11. "Goyama, se SUYA-ANNANE 7 samasao cauvvihe pannatte, tam jaha: davvao 4 (khettao2 kalao3 bhavao). 1 *37* Bhagavati 8.2.321, S. I, p.546. davvao. Execution in 2 lines. $ 12. "Goyama, se VIBHANGA-NANE 7 samasao cauvvihe pannatte, tam jaha: davvao1 4 (khettao2 kalao bhavao1). *38 Bhagavati 11.10.419, S. I, p.631. davva-loga. Execution in 10 lines. SS 20 A. "Goyama, cauvvihe LOE pannatte, tam jaha: davva-LOE khetta-LOE Kala-10E3 bhava-LOE," *38b+ Bhagavati 11.10.419, S. I, p.632. davvao. Execution in 8 lines. SS 20 B. No programme. *39* Bhagavati 13.7.495, S. I, pp.692-93. davva-loga. Execution in 12 lines. $ 21. "Goyama, pancavihe pannatte, tam jaha: davv'-AVICIYA-MARANE khett'-AVICIYA-MARANE2 ka1'-AVICIYA-MARANE3 bhav'-AVICIYA-MARANE bhav'-AVICIYA-MARANES."

Page #44
GENERAL CATALOGUE 19 *40* Bhagavati 13.7.495, S.I, p.693. davva-loga. Execution in 6 lines. $ 22. "Goyama, pancavihe pannatte, tam jaha: davvo-OHI-MARANE' khett'-OHI-MARANE(kal'-OHI-MARANE> bhavo-OHI-MARANE") java bhav'-CHI-MARANE." *41* Bhagavati 13.7.495, S.I, p.693. davva-loga. Execution in 6 lines. $23. "Goyama, pancavihe pannatte, tam jaha: davv'-AINTIYA-MARANE khett'-AINTIYA-MARANE? (kal'-AINTIYA-MAR-NE bhav'-AINTIYA-MARANE"). java bhavo-AINTIYA-MARANE"." : 49. *42* Bhagavati 14.7.522, S.I, pp. 703-04. Irregular. Execution in 31 lines. "Goyama, chavvihe tullae pannatte, tam jaha: dava-tullae khetta-tullae? kala-tullaebhava-tullae" bhava-tullae samthana-tullae." *43* Bhagavati 17.3.597, S.I, p.757. davva-loga. Execution in 11 lines. $24. "'Goyama, pancaviha EYANA pa(nnatta), tam jaha: davvo-EYANA" khett'-EYANAZ kal'-EYANAbhavo-EYANA" bhavo-EYANAS." *44* Bhagavati 18.3.619, S.1, p.768. dava-loga. Execution in 12 lines. $ 25. "Magandiyaputta, duvihe BANDHE pa(nnatte), tam aha): davva-BANDHE' ya bhava-BANDHE" ya." *45* Bhagavati 18.10.645, S.I, pp. 780-81. davva-loga. Execution in 8 lines. $26. "se nunam te, Somila, bambhannaesu naesu duviha MASA pa (nnatta), tam (jaha): davva-MASA' ya kala-MASA ya." 46 Bhagavati 19.9.659, S.I, p.789. davva-loga. No execution. "Goyama, pancavihe KARANE pannatte, tam jaha: davva-KARANE' khetta-KARANEkala-KARANE bhava-KARANE" bhava-KARANE"." 47 Bhagavati 19.9.659, S.I, p.789. davva-loga. No execution. "Goyama, pancavihe ("NERAIYANAM_7 KARANE pa (nnatte), tam (jaha): [NERAIYANAM_7 davva-KARANE ( NERAIYANAM 7 khetta-KARANE(NERAIYANAM_7 kala-KARANE NERAIYANAM_7 bhava-KARANE, java / NERAIYANAM 7 bhava-KARANE'." *48* Bhagavati 20.5.669, S.I, p.801. davva-loga. Execution in 6 lines. $ 27. "Goyama, cauvvihe PARAMANO pa (nnatte), tam (jaha): davva-PARAMANU' khetta-PARAMANIKala-PARAMAND' bhava-PARAMANEM." 49* Bhagavati 25.7.801, S.I, p.894. davva-loga. Execution in 8 lines. See No.53$29. "OMOYARIYA duviha pannatta), tam (jaha): davv-OMOYARIYA' ya bhav-OMOYARIYA ya."

Page #45
20 50* 52* *51* Jnatadharmakatha 1.5.62, S. I, p.997. davva-loga. Execution in 4 lines. SS 28. "se vi ya SOE duvihe pannatte, tam jaha: davva-SOE ya bhava-SOE2 ya. THE CANONICAL NIKSEPA Bhagavati 25.7.803, S. I, p.897. davva-loga. Execution in 10 lines. See No.55$30 "VIUSAGGE duvihe pa (nnatte), tam (jaha): davva-VIUSAGGE ya bhava-VIUSAGGE2 ya." 54 *53* Aupapatika 18, S. II, pp.8-9. davva-loga. Execution in 13 lines. See No.49. 56 Aupapatika 16, S.II, p.8. davva-loga. Execution in 4 lines. See No.73$33. "se ya PADI BANDHE cauvvihe pannatte, tam jaha: davvao khittao2 3 kalao bhavao4. "2 (ONOYARIYA) duviha pannatta, tap jaha: davy'-OMOYARIYA' ya bhav-OMOYARIYA2 ya." Aupapatika 18, S. II, p.9. davva-loga. No execution. "2 (BHIKKHA-YARIYA) anega-viha pannatta, tam jaha: davvabhiggaha-CARAE khettabhiggaha-CARAE2 kalabhiggaha-CARAE3 bhavabhiggaha-CARAE ukkhitta-CARAE nikkhitta-CARAE ukkhittanikkhitta-CARAE nikkhitta-ukkhitta-CARAE vattijjamana-CARAE saharijjamana-CARAE10 uvaniya-CARAE 11 12" avaniya-CARAE uvaniyaavaniya-CARAE 13 avaniya-uvaniya-CARAE samsattha-CARAE asamsattha-CARAE taj-jaya-samsattha-CARAE7 annaya-CARAE 18 mona-CARAE dittha-labhie aditha-labhis puttha-labhie 25 aputtha-labhie bhikkha-labhie" abhikkha-labhie" anna-gilayae ovanihie parimiya-pindavaie suddh'esanie samkha-yattie *55* Aupapatika 19, S.II, p. 12. davva-loga. Execution in 12 lines. 14 15 16 19 22 23deg 24 28 See No.50. 20 "2 (VIUSSAGGE) duvihe pannatte, tam jaha: davva-VIUSSAGGE ya 7 bhava-VIUSSATE 21 $ 29. ya." Prajnapana 11.388, S.II, p.399. davva-loga. No execution. See No.16. "Goyama, dasaviha pannatta, tam jaha: a verse: 2 10 ya 26 $ 30. janavaya-SACCA samaya-SACCAthavana-SACCA3nima-SACCA ruva-SAOCA3 paducca-SACCA vavahira-SACCA bhiiva-SACC joga-SACCA9 ovamma-SACCA 10,

Page #46
GENERAL CATALOGUE *57* Prajnapana 15.2.452-59, S.II, pp.420-25. davva-loga. Execution in 154 lines. $ 31. "Goyama, duviha pannatta, tam jaha: davv'-INDIYA' ya bhav'-INDIYA ya." 58 Prajnapana 35.683, S.II, p.521. davvao. No execution. "Goyama, cauvviha VEYANA pannatta, tam jaha: davvao khettao kalaobhavao." 59* Jambudvipa 2.31, S.II, p.552. davva-loga. Execution in 8 lines. See No.73933. "se PADI BANDHE cauvvihe bhavai, tam jaha: davvao khettao kalaobhavao". Dasavaikalika 8.vs.35, SII, p.967. Interpolated stanza (SCHUBRING, Kleine Schriften, p.170, note 1), containing the phrase "khettam kalam ca". balam thamam ca pehae, saddham aruggam (a-m-ao) appano khettam kalam ca vinnaya, tah'appanam nijunjae. *61* 13. Uttaradhyayana 24.vss.6-7, S.II, p. 1022. davvao. Execution in vs.7. davvao' khettao c'eva, kalabhavao taha JAYANA cauvviha vutta, tam me kittayao suna. (vs.6) *62* Uttaradhyayana 30.vss. 14-24, S.II, pp. 1036-37. davva-loga. Execution in vss. 15-24. $ 32. OMOYARANAM pancaha, samasena viyahiyam davvao' khetta?-kalenam", bhavenam pajjavehi' ya. (vs.14) Uttaradhyayana 33.vss. 16-25, S.II, p. 1045. Irregular. No execution. $ 50. eyao mula-payadio uttarao ya ahiya. PAES'-AGGAM khetta' kale ya bhavam ca uttaram suna. (16) *63* *64* Uttaradhyayana 36.vss.3, 11-250, S.II, pp. 1049-59. Irregular. No execution. $ 51. ... davvao' khettao? c'eva, kalao bhavao taha paruvana tesim bhave, JIVANAM AJIVANA ya. (vs.3) Nandi 12.vs.61 (and 62), S.II, p. 1065. kale' caunha vuddhi, kalo bhaiyavvu khitta-vuddhie vuddhie davvao-pajjava, bhaiyavva khitta?-kala' u. (vs.61) suhumo ya hoi kalo, tatto suhumayaram havai khittam. angula-sedhi-mitte, osappinio asamkhijja. (vs.62).

Page #47
22 *66* 67 *68* *69* *70* *71* *72* *73* 74 (b) *75* THE CANONICAL NIKSEPA Nandi 16, S. II, p. 1065. davvao. Execution in 7 lines. tam /OHI-NANAM 7 samasao cauvviham pannattam, tam jaha: davvao khittao kalao3 bhavao1. Nandi 17.vs.63, S.II, p.1066. davvao. No execution. "OHI bhava-paccaio, guna-paccaio ya vannio duviho. tassa ya bahu vigappa, davve1 khitte2 ya kale3 ya." 3 Nandi 18, S. II, p. 1067. davvao. Execution in 14 lines. $15. tam / MANA-PAJJAVA-NANAM 7 samasao cauvviham pannattam, tam jaha: davvao khittao kalao3 bhavao1. Nandi 22, S. II, p. 1068. davvao. Execution in 5 lines. $ 16. tam/KEVALA-NANAM 7 samasao cauvviham pannattam, tam jaha: davvao1 khittao2 kalao3 bhavao4. $ 14. See No.32. Nandi 43, S. II, p. 1073. davvao. Execution in 8 lines. $ 18. tam SAMMA-SUYAM 7 samasao cauvviham pannattam, tam jaha: davvao khittao2 kalao3 bhavao4. Nandi 37, S. II, pp. 1071-72. davvao. Execution in 4 lines. SS 17. See No.30. tam ABHINIBOHIYA-NANAM 7 samasao cauvviham pannattam, tam jaha: davvao khittao2 kalao bhavao4. "se ya PADIBANDHE cauvvihe pannatte, tam jaha: davvao khittao kalao3 bhavao1. Nandi 58, S. II, p. 1083. davvao. Execution in 4 lines. $ 19. See No.31. se SUYA-NANE 7 samasao cauvvihe pannatte, tam jaha: davvao khittao kalao bhavao 2 NIRAMUKHA (Nos.75-91) See No.33. Kalpasutra 118, S.II. (Parisista 1), p.22. davva-loga. Execution in 8 lines. $33. See Nos.52 and 59. See No.34. INSTANCES IN THE Kalpasutra 128, S.II. (Parisista 1), p.23. davva-loga. No execution. Compare Avasyaka Niryukti 1059. "... gae se "Mahavire 7 bhav-UJJOE davy-UJJOYA karissimo," Bhagavati 1.1.15, S.I, pp.386-87. Execution in 2 lines. "ASURA-KUMARA nam, bhante, kim AHARAM AHARENTI?" Determinants: davvao khettao2 kalao3 bhavao1. BHAGAVATI $ 34. See No.92.

Page #48
*76* *77* *79* For niksepa z$z see p.159. *78* *80* *81* *82* *83* *84* *85* GENERAL CATALOGUE Bhagavat 1.1.15, S.I, p.387. Execution in 4 lines. "PUDHAVI-KAIYA (nam, bhante,) kim (AHARAM) AHARENTI?" Determinants: davvao khettao2 kalao3 bhavao4. $ 35. See No.92. $36. Bhagavati 1.7.61, S. I, p.406. Execution in 2 lines. "JIVE nam, bhante, GABBHAM VAKKAMAMANE kim sa-indie vakkamai, an-indie vakkamai?" "Goyama, siya sa-indie vakkamai, siya an-indie vakkamai." "se ken'atthenam, bhante, evam vuccai: siya sa-indie vakkamai, siya an-indie vakkamai?" Determinants: davy-indiyin bhav-indiyin2. See No.92. Bhagavati 2.1.85, S. I, p.416. Execution in 6 lines. SS 37. "kim nam, bhante, JIVA A(NAMANTI VA) PA(NAMANTI VA) U(SSASANTI VA) NI (SASANTI VA)?" Determinants: davvao khettao2 kalao3 bhavao1. 3 Bhagavati 5.8.220, S.I, p.486. Execution in 4 lines. SS 38. See the Entry. Bhagavati 5.8.220, S.I, pp.486-87. Execution in 9 lines. SS 39. See the Entry. $ 40. See the Entry. SS 41. Bhagavati 5.8.220, S.I, p.487. Execution in 5 lines. Bhagavati 7.2.273, S.I, p.514. Execution in 2 lines. "JIVA nam, bhante, kim sasaya a-sasaya?" "Goyama, JIVA siya sasaya siya a-sasaya." "se ken'atthenan, bhante, evan vuccai: JIVA siya sasaya siya a-sasaya?" Determinants, davy'-atthayle' bhav'-atthayae2. Bhagavati 8.9.347, S.I, p.564. Execution in 5 lines. SS 42. "jivassa pap, bhante, pudhavi-kaiyatte no-pudhavi-kaiyatte punar avi pudhavi-kliyatte PUDHAVI-KAIYA-BG INDIYA-ORALIYA-SARTRA-PPAOGA-BANDH"ANTARAN kalao kevac-ciram hoi?" Determinants: kalao1 khettao2. 23 Bhagavati 8.9.347, S. I, p.564. Execution in 3 lines. SS 43. VANASSAI-KAIYANAM: ("jivassa nam, bhante, vanassai-kaiyatte no-vanassaikliyatte punar avi vanassai-kliyatte VANASSAI-KAIYA-EG-INDIYA-ORALIYASARIRA-PPAOGA-BANDH'-ANTARAM kalao kevac-ciram hoi?" Determinants: kalao khettao2. Bhagavati 8.9.348, S. I, p. 567. Execution in 3 lines. SS 44. "AHARAGA-SARIRA-PPAOGA-BANDH-ANTARAM nan, bhante, kilao kevac-ciran hoi?" Determinants: kalao khettao2.

Page #49
24 *86* *87* 88 89 90 Bhagavati 12.5.449, S. I, p.664. Execution in 2 lines. $45. "KANHA-LESA nam, bhante, kai-vanna 4 (kai-gandha kai-rasa kai-phasa) pa (nnatta)?" Determinants: davva-LESAM paducca, bhiva-LESAN paducca. $ 46. THE CANONICAL NIKSEPA Bhagavati 14.4.512, S.I, p.699. Execution in 3 lines. "PARAMANUPOGGALE nam, bhante, kim carime a-carime?" 1 Determinants: davv'-adesenam khett'-adesenam kal'-adesenam bhav'-adesenam Bhagavati 25.2.722, S. I, p.854. Execution in 4 lines. Note the reference within the reference (printed in small size). "JIVE pap, bhante, jain davvain oraliya-sarirattae geNGhai tain kin thiyain genhai a-thiyain gephai?", "Goyama, thiyain pi genhai a-thiyain pi genhai." "taim, bhante, kim davvao genhai, khettao genhai, kalao genhai, bhavao genhai "Goyama, 2 3 davvao1 vi genhai, khettao2 vi genhai, kalao3 vi genhai, bhavao vi genhai. tain davvao: ananta-paesiyin davvain, khettao: asarkhejja-paesogadhaim. evam jaha Pannavanae padhame Ahar' uddesae [Prajnapana 28.1.642: kalao annayara-tthiiyaim ...... no a-putthaim aharenti/genhai jaha .... taim Bhas'uddesae (Prajnapana 11.396: "jaim, bhante, putthaim genhai kim ti-disim genhai java chad-disim genhai?" "Goyama, )] java nivvaghaenam chad-disin. vaghayan paducca: siya ti-disin, siya cau-disin, siya paficadisin." ...... Bhagavati 25.6.758, S.1, p.877. Execution in 2 lines. "PULAE pap, bhante, kin sa-linge hojj, anna-linge hojja, gihi-linge hojja "Goyani, davva-LINGAM paducca: sa-linge va hojja, anna-linge va hojja, gihi-linge va hojja. bhava-LINGA paducca: niyanan sa-linge hojja." evam java SINAE. // 758 // Bhagavati 25.6.779, S. 1, p.884. Execution in 3 lines. "PULAGASSA nam, bhante, kevaiyam kalam antaram hoi?" "Goyama, jahannenan anto-nuhuttan, ukkosenan anantan kalan anantao osappini

Page #50
91 (c) 92 93 94 95 ussappinlo kalao evam java NIYANTHASSA. "Goyani, Bhagavati 25.7.787, S. I, pp.887-88. Execution in 2 lines. "PARIHARA-VISUDDHIYA-SAMJAE nay, bhante, kin puccha (sa-linge hojja, anna-linge hojja, gihi-linge hojja)?" NIRAMUKHA (Nos.92-100) davva-LINGAM pi, bhava-LINGAM pi paducca: sa-linge hojja, no anna-linge hojja, no gihi-linge hojja." GENERAL CATALOGUE khettao2: av'addham poggala-pariyattam des'-unam." "Goyan, Jivabhigama 1.13, S. II, pp. 107-108. Execution in 32 lines (see SS 34, SS 35, SS 37). Also compare Nos. 101, 122, 123. "te nam, bhante, JIVA kim AHARAM AHARENTI?" Jivabhigama 1.43, S. II, p. 118. Execution in 3 lines. "THAVARE nam, bhante, THAVARE tti kalao kevac-ciram hoi?" INSTANCES IN THE JIVA BHI GAMA "Goyama, jahannenan anto nuhuttam, ukkosenan anantan kalan anantao ussappinio avasappinio kalao. khettao2: ananta loya asamkhejja puggala-pariyatta, te pa puggala-pariyatta valiyae asankhejjai-bhago." Jivabhigama 1.43, S. II, p. 118. Execution in 2 lines. "TASE nam, bhante, TASE tti kalao' kevac-ciram hoi?" "Goyama,) jahannenan anto-muhuttan, ukkosepan asankhejjan kalan asankhejjao ussappinio avasappinio kilao, khettao": asankhejja loga." Jivabhigama 2.59, S. II, p. 126. Execution in 2 lines. PASTA CAU KHAIYA, TELL-KKAIYA, VAU NHAI VA, nam, shante, kilao kevac-ciram hoi?" 25

Page #51
THE CANONICAL NIKSEPA jaha (nnenam) anto(-muhuttam), ukko(senam) asamkhejjam kalam asamkhejjao ussappini-osappinio kalao' khettao", asamkhejja loya." 96 Jivabhigama 5.232, S.II, p.244. Execution in 3 lines. "SUHUMASSA nam, bhante, kevaiyam kalam antaram hoi?" "Goyama, jahannenam anto-mu(huttam), ukko(senam) asamkhejjam kalam asamkhejjao ussappini-osappinio kalao'. khettao: angulassa asamkhejjai-bhago." - - - 97 in 4 lines Jivabhigama 5.235, S.II, p.244. Execution in 4 lines. "BAYARE nam, bhante, BAYARE tti kalao' kevac-ciram hoi?" "Goyama, jaha (nnenam) anto(-muhuttam), ukkosenam asamkhejjam kalam asamkhejjao ussappini-osappinio kalao'. khettao: angulassa asamkhejjai-bhago." Jivabhigama 1.247, S.II, p. 252. Execution in 3 lines. "CHAUMATTHA-AHARAE nam, (bhante, CHAUMATTHA-AHARAE tti kalao') java kevac-ciram hoi?" "Goyama, jahannenam khuddagam bhava-ggahanam du-sama'-unam, ukko(senam) asamkhejjam kalam (asamkhe jjao ussappini-osappinio) java kalao' khettao?: angulassa asamkhejjai-bhago." 99 Jivabhigama 3.253, S.II, pp.254-55. Execution in 3 lines. BAYARA ("BAYARE nam, bhante, BAYARE tti kalao' kevac-ciram hoi?" "Goyama,) jaha (nnenam) anto(-muhuttam), ukko (senam) asamkhej jam kalam asamkhejjao ussappini-osappinio kalao' khettao: angulassa asamkhejjai-bhago." 100 Jivabhigama 9.271, S.II, p.262. Execution in 3 lines. "PUDHAVI-KAIE nam, bhante, PUPHAVI-KAIE tti kalao kevac-ciram hoi?" "Goyama,

Page #52
GENERAL CATALOGUE jaha(nnenam) anto(-muhuttam), ukko (senam) asamkhejjam kalam asamkhejjao ussappini-osappinio kalao'. khettao: asamkhejja loya." (d) NIRAMUKHA INSTANCES IN THE PRAJNA PANA (Nos. 101-124) 101 Prajnapana 11.395, S.II, pp.401-02. Execution in 33 lines (for the rest of the execution see $ 34, $ 35, $ 37). Also compare Nos.92, 122, and 123. "JIVE nam, bhante, jaim davvaim bhasattae ginhai taim kim thiyaim ginhai, a-thiyaim giphai?" "Goyama, thiyaim ginhai, no a-thiyain gin hai." "jaim, phante, thiyain gin hai taim kim davvao' ginhai, khettao giphai, kalao? ginhai, bhavao ginhai?" "Goyama, davvao' vi ginhai, khettao? vi (ginhai), kalao vi (ginhai), bhavao vi ginhai." 102 Prajnapana 12.407, S.II, p.405. Execution in 5 lines. "kevaiya nam, bhante, ORALIYA-SARIRAYA pannatta?" "Goyama, duviha pannatta, tam jaha: BADDHELLAYA ya MUKKELLAYA ya. tattha nam je te BADDHELLAYA: te nam asamkhejja, asamkhe j jahim ussappiniosappinihim avahiranti kalao' khettao: asamkhejja loga. - - - tattha nam je te MUKKELLAYA: te nam asanta, anantahim ussappini-osappinihim avahiranti kalao'. khettao : ananta loga, a-bhava-siddhichinto ananta-puna siddhanantabhago." Nos. 102-109 (Prajnapana 12) have been transferred to Anuyogadvara 143 (S.II, pp. 1142-46). 103 Prajnapana 12.407, S.II, p.405. Execution in 5 lines. "kevaiya nam, bhante, VEUWIYA-SARIRAYA pannatta?" "Goyama, duviha pannatta, tam jaha: BANDHELLAGA ya MUKKELLAGA ya. tattha nam je te BADDHELLAGA: te nam asamkhe jja, asamkhejjahim ussappiniosappinihim avahiranti kolao'. khettaos: asamkhejjao sedhio payarassa asamkhejjai-bhago. - - - tattha nam je te MUKKELLACA: te nam ananta, anantahim ussappini-osappinihim avahiranti kalao'. jaha ORALIYASSA MUKKELLAGA tah' eva VEUVVIYASSA (MUKKELLAGA) vi bhaniyavva.

Page #53
THE CANONICAL NIKSEPA 104 Prajnapana 12.407, S.II, p.406. Execution in 6 lines. "kevaiya nam, bhante, TEYAGA-SARTRAYA pannatta?" "Goyama, duviha pannatta, tam jaha: BADDHELLAGA ya MUKKELLAGA ya. tattha nam je te BADDHELLAGA: te nam ananta, anantahim ussappini-osappinihim avahfranti kalao' khettao: ananta loga. davvao: siddhehinto ananta-guna savva-jivananta-bhag' una. - - - tattha nam je te MUKKELLAGA: te nam ananta, anantahim ussappini-osappinihim avahiranti kalao' khettao': ananta loga. davvao': savva-jivehinto ananta-guna jiva-vaggassananta-bhago." 105 Prajnapana 12.408, S.II, p.406. Execution in 6 lines. "'NERAIYANAM, bhante, kevaiya VEUWIYA-SARIRA pannatta?" "Goyama, duviha pannatta, tam jaha: BADDHELLAGA ya MUKKELLAGA ya. tattha nam je te BADDHELLAGA: te nam asamkhejja, asamkhejjahim ussappiniosappinihim avahiranti kalao'. khettao : asamkhejjao sedhio payarassa asamkhejjai-bhago. tasi nam sedhinam vikkhambha-sus angula-padhama-vaggamilam biiya-vagga-mula-paduppannam. ahava nam angula-biiya-vagga-mulaghana-ppamana-mettao sedhio. - - - tattha nam je te MJKKELLAGA: te nam jaha ORALIYASSA MUKKELLAGA taha bhaniyavva." 106 Prajnapana 12.409, S.II, p.406. Execution in 5 lines. "ASURA-KUMARANAM, bhante, kevaiya VEUWIYA-SARIRA pannatta?" "Goyama, duviha pannatta, tam jaha: BADDHELLAGA ya MUKKELLAGA ya. tattha nam je te BADDHELLAGA: te nam asamkhejja, asamkhejjahim ussappiniosappinihim avahiranti kalao'. khettao": asankhejjao sedhio payarassa asamkhejjai-bhago, tasi nam sedhinam vikkhambha-sus angula-padhama-vaggamulassa asamkhejjai-bhago. - - - tattha nam je te MUKKELLAGA: te nam jaha ORALIYASSA MUKKELLAGA taha bhaniyavva." 107 Prajnapana 12.410, S.II, p. 407. Execution in 5 lines. "PUDHAVI-KAIYANAM, bhante, kevaiya ORALIYA-SARTRAGA pannatta?" "Goyama, duviha pannatta, tam jaha: BADDHELLAGA ya MUKKELLAGA ya. tattha nam je te BADDHELLAGA: te nam asamkhejja, asamkhejjahim ussappiniosappinihim avahiranti kalao'. khettao": asamkhejja loga. - - - tattha nam je te MJKKELLAGA: te nam ananta, anantahim ussappini-osappinihim

Page #54
108 109 110 avahiranti kalao. khettao2: ananta loga, a-bhava-siddhiehinto ananta-guna siddhanan ananta-bhago." Prajnapana 12.412, S. II, p.407. Execution in 8 lines. "BE-INDIYANAM, bhante, kevaiya ORALIYA SARIBAGA pannatta?" GENERAL CATALOGUE "Goyama, duviha pannatta, tam jaha: BADDHELLAGA ya MUKKELLAGA ya. tattha nam je te BAUDHELLAGA: te nam asankhejja, asamkhejjahim ussappiniosappinihim avahiranti kalao'. khettao2: asamkhejjao sedhio payarassa asankhejjai-bhago, tasi nan vikkhambha-su asankhejjao joyana-kodakodio asankhejjain sedhi-vagga-nulain. BE-INDIYANAM ORALIYA-SARTREHIM BADDHELLAGEHIM payaro avahirai, asamkhejjahim ussappini-osappinfhim kalao khettao": angula-payarassa avaliyle ya asankhejjai-bhaga-palibhagenan. tattha nam je te MUKKELLAGA: te nam jaha ORALIYA-MUKKELLAGA." Prajnapana 12.413, S. II, p.408. Execution in 9 lines. "MANUSSANAM, bhante, kevaiya ORALIYA-SARIRAGA pannatta? "Goyama, duviha pannatta, tam jaha: BADDHELLAGA ya MUKKELLAGA ya. tattha nam je te BADDHELLAGA: te nan siya sankhejja, siya asankhejja. Jahanna-pae sankhejja, sankhejjo kodakodio, ti-janala-payassa uvarim cau-janala-payassa hitth. ahava nam pancana-vagga-paduppanno chattho vaggo. ahava nan cha-nnaui-cheyanaga-dai-rasi, ukkosa-pae asankhejja, asankhejjahim ussappini-osappinihin avahiranti kalao. Khettao: rovapakkhittehim manussehim sechi avahirai, tise sedhle agasa-khettehin avaharo maggijjai asankhejja, asankhejjahin ussappin-osappinThin kalao. Khettao: angula-padhana-vagga-milan taiya-vagga-milla-paduppannan. tattha nam je te MUKKELLAGA: te jaha ORALIYA ohiya MUKKELLAGA." - - "Goyama, - Prajnapana 18.533, S. II, p.452. Execution in 4 lines. "TIRIKKHA-JONIE nam, bhante, TIRIKKHA-JONIE tti kalao kevac-ciram hoi?" 29 jahannenam anto-muhuttam, ukkosenam anantam kalam anantao ussappiniosappinio kalao. khettap: ananta loga, asankhejja poggala-pariyatta, te nan puggala-pariyatta avaliye asankhejjai-bhago."

Page #55
30 111 112 113 114 115 Prajnapana 18,535, S. II, pp.453-54. Execution in 2 lines. "PUDHAVI-KAIE nam, puccha (bhante, PUDHAVI-KAIE tti kalao kevac-ciram hoi?") "Goyana, jahannenan anto-muhuttam, ukkosenan asankhejjan kalan asankhejjao ussappipl-osappinto kalao'. khettaof: asankhejja loga." Prajnapana 18.535, S. II, p.454. Execution in 3 lines. VANASSAI-KAIYANAM puccha ("VANASSAI-KAIE nam, bhante, VANASSAI-KAIE tti kalao1 kevac-ciram hoi?") "Goyama, THE CANONICAL NIKSEPA jahannenan anto-muhuttan, ukkosenan anantam kalan anantao ussappintosappinto kalao. Khettao: ananta loga, asarkhejja puggala-pariyatta, te nan puggala-pariyatta avaliyle asankhejjai-bhago." Prajnapana 18.536, S. II, p.454. Execution in 2 lines. "SUHUME nam, bhante, SUHUME tti kalao kevac-ciram hoi?" "Goyama, jahannenan anto-muhuttan, ukkosenan asankhejjan kalan asarkhejjo ussappini-osappinfo kalao, khettao: asankhejja log." Prajnapana 18.536, S. II, p.454. Execution in 2 lines. SUHUMA-PUDHAVI-KAIE, SUHUMA-AU-KAIE, SUHUMA-TEU-KAIE, SUHUMA-VAU-KAIE, SUHUMA-VANAPPHAI-KAIE, SUHUMA-NIGODE vi ("Goyama,) jahannen anto-muhuttan, ukkosenan asankhejjam kalan asamkhejjo ussappini-osappinio kilao. khettao": asankhejja loga." Prajnapana 18.536, S. II, p.454. Execution in 3 lines. "BAYARE nam, bhante, BAYARE tti kalao kevac-ciram hoi?" "Goyama, jahannenan anto-muhuttan, ukkosenan asankhejjan kalan asankhejjao ussappini-osappinio kalao. Khettao: angulassa asankhejjai-bhagan."

Page #56
GENERAL CATALOGUE 31 116 Prajnapana 18.536, S.II, p.454. Execution in 3 lines. "NIGOE nam, bhante, NIGOE tti kalao' kevac-ciram hoi?" "Goyama, jahannenam anto-muhuttam, ukkosenam anantam kalam anantao ussappiniosappinio kalao'. khettao": addhaijja poggala-pariyatta." 117 Prajnapana 18.538, S.II, p.455. Execution in 3 lines. "SA-VEDAE nam, bhante, SA-VEDAE tti kalao! kevac-ciram hoi?" "Goyama, SA-VEDAE tivihe pannatte, tam jaha: anaie va apaj javasie, anaie va sa-pajjavasie, S'-AIE VA SA-PAJJAVASIE. tattha nam je se S'-AIE SA-PAJJAVASIE: se jahannenam anto-muhuttam, ukkosenam anantam kalam anantao ussappini-osappinio kalao'. khettao: av addham poggala-pariyattam des' unam." 118 Prajnapana 18.541, S.II, pp. 456-57. Execution in 3 lines. "MICCHA-DITIHI nam, bhante, puccha (MICCHA-DITTHI tti kalao' kevac-ciram hoi?") "Goyama, MICCHA-DITTHI tivihe pannatte, tam jaha: anaie va apajjavasie, anaie va sa-pajjavasie, S'-AIE VA SA-PAJJAVASIE. tattha nam je se S'-AIE SA-PAJJAVASIE: se jahannenam anto-muhuttam, ukkosenam anantam kalam anantao ussappina-osappinio kalao'. khettao": av addham poggala-pariyattam des' Onam." Prajnapana 18.542, S.II, p.457. Execution in 3 lines. ANNANI, MAI-ANNANI, SUYA-ANNANi, puccha. 119 - "Goyama, ANNANI, MAI-ANNANI, SUYA-ANNANI, tivihe pannatte, tam jaha: anaie va apajjavasie, anaie va sa-pajjavasie, S'-AIE VA SA-PAJJAVASIE. tattha nam je se S'-AIE SA-PAJJAVASIE: se jahannenam anto-muhuttam, ukkosenam anantam kalam anantao ussappini-osappinio kalao'. khettao: av' addha-poggala-pariyattam des' unam."

Page #57
THE CANONICAL NIKSEPA 120 Prajnapana 18.544, S.II, p.457. Execution in 3 lines. "ASAMJAE nam, bhante, ASAMJAE tti puccha (kalao' kevac-ciram hoi?" "Goyama, ASAMJAE tivihe pannatte, tam jaha: anaie va apajjavasis, anaie va sa-pajjavasie, S'-AIE VA SA-PAJJAVASIE. tattha nam je se S'-AIE SA-PAJJAVASIE: se jahannenam anto-muhuttam, ukkosenam anantam kalam anantao ussappini-osappinio kalao'. khettao: av' addham poggala-pariyattam des' unam." Prajnapana 18.546, S.II, p.458. Execution in 3 lines....... "CHAUMATTH2-AHARAE nam, bhante, CHAUMATTH2-AHARAE tti kalao' kevac-ciram hoi?" 121 "Goyama, jahannenam khuddaga-bhava-ggahanam du-samaya-unam, ukkosenam asamkhejjam kalam asamkhejjao ussappina-osappinio kalao' khettao?: angulassa asamkhejjai-bhagam." 122 Prajnapana 28.1.642, S.II, pp.504-05. Execution in 23 lines. "'NERAIYA nam, bhante, kim AHARAM AHARENTI?" For the execution see $ 34, $ 35, $ 37. Also compare Nos.92, 101, and 123. 123 Prajnapana 28.1.645, S.II, pp.505-06. Execution in 6 lines. "PUDHAVI-KAIYA nam, bhante, kim AHARAM AHARENTI ?" For the execution see $ 34, $ 35, $ 37. Also compare Nos.92, 101, and 122. 124 Prajnapana 35.683, S.II, p.521. Execution in 1 line. "NERAIYA nam, bhante, kim davvao' VEYANAM VEDENTI, (khettao VEYANAM VEDENTI, kalao VEYANAM VEDENTI,) java bhavao VEYANAM VEDENTI ?" "Goyana, davvao' vi VEYANAM VEDENTI, (khettao vi VEYANAM VEDENTI, kalaovi VEYANAM VEDENTI,) java bhavao vi VEYANAM VEDENTI." evam jaha VEMANIYA.

Page #58
CHAPTER 3 LIST OF ENTRIES The list given below corresponds to Chapter 5 (Entries). The $-symbol stands for "Entry", and "No." stands for the number as given in Chapter 2. Here and in other cases it seemed practical to mention both together. - Besides No./S we supply below the reference to the relevant work (Bhagavatt etc.), the "determinants" (davva, khetta, kala, bhava> etc.), and (as far as possible) the "catch-word" (LOE > etc.). (a) SA MUKHA, DAVVAO TYPE (98 1-19, 20B) No.1991 Bhag. 2.1.90 davva, khetta, kala, bhava 2092 2.1.90 davva, khetta, kala, bhava 2193 2.1.90 davva, khetta, kala, bhava 2294 2.1.90 davva, khetta, kala, bhava 2395 2.10.117 davva, khetta, kala, bhava, guna 2496 2.10.117 davva, khetta, kala, bhava, guna 2.10.117 davva, khetta, kala, bhava, guna 2698 2.10.117 davva, khetta, kala, bhava, guna 279 2-10-117 davva, khetta, kala, bhava, guna 35910 8.2.321 davva, khetta, kala, bhava 36911 8.2.321 davva, khetta, kala, bhava 37912 8.2.321 davva, khetta, kala, bhava Utt. 24, vss.6-7 davva, khetta, kala, bhava Nandi 16 davva, khetta, kala, bhava 68915 davva, khetta, kala, bhava 69816 22 davva, khetta, kala, bhava 70917 37 davva, khetta, kala, bhava 71818 davva, khetta, kala, bhava 72919 davva, khetta, kala, bhava 3809200 Bhag. 11.10.419 davva, kala, bhava LOE JTVE SIDDHI SIDDHE DHAMM -ATTHI KAE AHAMN -ATTHIKAE AGAS-ATTHIKAE POGGAL-ATTHI KAE JIV-ATTHIKAE MAI-ANNINE SUYA-ANNANE VI BHANGA-NANE JAYANA OHI-NANAM MANA-PAJJAVA-NANAM KEVALA-NANAM ABHINI BOHIYA-NANAM SAMMA-SUYAM SUYA-NANE LOE etc.

Page #59
34 (b) SAMUKHA. No.38 $20A 39521 40$22 41523 43 24 44$25 45$26 48527 51$28 (c) 53 29 55$30 57531 62 32 73533 No.75534 76$35 77536 zz 78537 79538 NIRAMUKHA 80$39 81540 82541 83542 84543 85$44 86545 87546 Bhag. 11.10.419 13.7.495 13.7.495 13.7.495 17.3.597 18.3.619 18.10.645 20.5.669 Jnata 1.5.62 Aup. 18 19 DAVVA LOGA TYPE Pra. 15.2.452-59 Utt. 30, vss. 14-24 Kalpa 118 Bhag. 1.1.15 1.1.15 1.7.61 1.9.73 2.1.85 5.8.220 5.8.220 5.8.220 7.2.273 8.9.347 8.9.347 8.9.348 12.5.449 14.4.512 (a) SAMUKHA No.28547 2948 42549 63$50 64551 THE CANONICAL NIKSEPA Utt. Bhag. 5.7.217 7.1.268 14.7.522 davva, khetta, kala, bhava davva, khetta, kala, bhava, bhava davva, khetta, kala, bhava, bhava davva, khetta, kala, bhava, bhava davva, khetta, kala, bhava, bhava davva, bhava davva, kala davva, khetta, kala, bhava davva, bhava davva, bhava davva, bhava davva, bhava davva, khetta, kala, bhava, pajjava davva, khetta, kala, bhava (SSSS 34-46) (SS 20A, 21-33) davva, khetta, kala, bhava davva, khetta, kala, bhava davva, bhava davva, bhava davva, khetta, kala, bhava davva, khetta, kala, bhava IRREGULAR davva, khetta, kala, bhava davva, khetta, kala, bhava davva, bhava kala, khetta kala, khetta kala, khetta davva, bhava davva, khetta, kala, bhava (SSSS 47-51) LOE AVICIYA-MARANE OHI-MARANE AINTIYA-MARANE EYANA BANDHE MASA PARAMANU SOE OMOYARIYA VIUSSAGGE INDIYA OMOYARANAM PADI BANDHE (see p.159) davva, khetta, ogahana, bhava khetta, kala, magga, pamana da, khe, ka, bhava, bhava, samthana tullae khetta, kala, bhava 33, vss. 16-25 36, vss.3,11- davva, khetta, kala, bhava, pajjava 250 AUYASSA AI PAdeg-BO PAES-AGGAN JIVA, AJIVA

Page #60
(e) PARALLELS $ 52 Bhag. 7.2.271 SS 53 11.1.408 $ 54 18.10.646 $ 55 25.3.726 $ 56 25.4.740 $ 57 25.4.743 $ 58 SS 59 $ 60 Jiva. 2.48 (SSSS 52-60) LIST OF ENTRIES 3.1.78 Pra. 15.1.435 35

Page #61

Page #62
PART II ANALYSIS AND DOCUMENTATION

Page #63

Page #64
CHAPTER 4 THE ANALYSIS (a) GENERAL OBSERVATIONS The first western scholar who interpreted the niksepa was 1. ALSDORF. His article on this subject was published in the Journal of the Oriental institute (Baroda) in 1973 and republished in Germany in 1974 ("Kleine Schriften"). ALSDORF does not claim to have surveyed the whole field in a systematic manner. Even then he has introduced to his readers the two patterns which constitute the "post-canonical niksepa" (see our Introduction). In our scheme (p. 148) they are designated as "S..." (ALSDORF, pp.458-60) and "classical niksepa" (ALSDORF, pp. 461-62) respectively. The abbreviation "S..." stands for barira" and "agama", two terms which play an important part in the terminological set-up of this pattem. Here it is not possible to explain the difference between the "classical niksepa" and "S...". It is also not possible to demonstrate that they are more developed than their canonical predecessors. A comparison of our monograph with ALSDORF's article will, however, enable the reader to form an idea of the situation. "Post-canonical" is a convenient designation, but it should not be taken verbatim. One of the two patterns - "S..." - is peculiar to Anuyogadvara, a canonical work. However, Anuyogadvara is amongst the latest canonical works, and the S.A. pattern is structurally more advanced than any of the "canonical" niksepas. It would also appear that its influence is greater in the later than in the earlier post-canonical literature. Possibly it developed at the same time as the classical niksepa (or even earlier), but became popular only at a comparatively late date. Our term "classical" niksepa derives from the observation that this pattern is more flexible and free from orthodox conceptualizations as they are typical of the S... patter. The post-canonical niksepa has a name - "niksepa" - and the ancient authorities have discussed this niksepa as a dialectical technique in its own right (just as the nayas were not only employed, but also discussed: see inter alia "Kundakunda" and "Tattvartha" I-III). The terms and phrases used in these discussions call for separate investigations. A comparable nomenclature and "meta-language" is, however, missing almost completely in the case of the canonical niksepa (and related dialectical structures in the canon).

Page #65
40 THE CANONICAL NIKSEPA Hence even the term "niksepa" is not taken from the canonical works themselves but from the later works. In the case of the subdivisions etc. of the niksepa, it was of course necessary to coin new terms. The employment of Sanskrit and Prakrit words proved more practical than the use of figures etc. ("1" and "2", "la" and "16") or English words ("niksepa with programue", "niksepa without programme"). The terms created for our purposes of classification are no doubt artificial, and they have no connection whatsoever with the relevant Sanskrit and Prakrit works. The principles of formation are nevertheless more or less the same as those employed in sastra literature (metrics, poetics, etc.). There are six terms of this type: - S.A. Samukha Forms of the niksepa Niramukha davvac "Sarira" and "agama" (see above) niksepa with Amukha, i.e. with "programme" (the literal sense of amukha is "commencement") niksepa without Amukha, i.e."without-programme (niksepas introducing the determinants in the ablative case, e.g. :) davvao ("according to substance: 91 (niksepas supplying determinant and catch-word in the form of a compound, e.g.:) davva-LOGA ("world according to substance": davva-loga $20A) Amukha style recurring dialectical pattern, employing "programmes" but not to be classified as niksepa The preliminary explanations given above will become clear in the course of the present chapter. Here it will suffice to say that "Samukha" and "Niramukha" are the basic fomis of the canonical niksepa, and that "davvao" and "davva-loga" are subdivisions of the first form. We may add that the programme section of the niksepa is often designated as "programme" (and not as "Amukha"). - Classification is an "internal" problem, while the separation of the niksepas from their respective contexts and the distinction between niksepas and non-niksepas are external problems. Again the separation from the context is a morphological operation which destroys the textual continuum (i.e. the subject of the philologist). The treatment of the individual Entries (Chapter 5) raises several technical questions. The problem of references has already been discussed in the Introduction. It invariably affects three elements: the "source" (expressly mentioned whenever necessary), the "gap" (invariably filled, the relevant words appearing in parenthesis), and the "reference indication" (marked by italics). See for example 98: "avanne (agandhe, arase, aphase) java aruvi ...". The parenthesis appears before our example) or after (see e.g. evam in $10) the "reference indication". Very small gaps often have nn "reference indication"

Page #66
ANALYSIS 41 (kati in $9). Sometimes we have supplied words not contained in the original text (mainly "catch-words", see the next section), putting them into square brackets. The "source" is normally mentioned in the Analysis following the Entry proper. - - - For the text of the Entry we have employed typographical devices according to a fairly rigid system. The devices are mainly connected with references (just mentioned), with the structure of the niksepa (see the next Section), or with the structure of the Entry text in its entirety. In the latter case we have employed sub-titles. See in particular $$34 and 45. Sutra numbers forming part of the transmitted text have been included (e.g. 117 | in $9). - - - A section called "Parallels" appears after almost all the "Entries". But there we have merely referred to the relevant matter (verses, passages, etc.) - without mentioning the character of the parallel. The more important parallels have been considered in the so-called "Analysis", but for a close study of an individual "Entry" all the parallels supplied by us should be taken into account. (The word "parallel" is also used in a quite different sense: see Chapter 4g.) We have invariably quoted the Suttagame edition (misprints corrected), but the data preceding the "Entries" include a reference to a work edition (pothi or book format normally text and commentary see Section B of the Bibliography). Each page of the Suttagame edition has 30 lines. We have added in a number of cases a reference to the lines. The uniform size of the pages permits a fairly precise estimate of the size of the different canonical "works" (see p.141: Bhagavai pp. 384-939; Kappavadimsiyao pp.771-72). In the case of "Entries' taken from the Bhagavati we have mentioned invariably the relevant page(s) in DELEU's monograph. Whenever text portions were omitted in our edition, we have mentioned in parentheses the number of lines or pages in the Suttagame edition (see e.g. $10). The "Entry" in its narrowest sense is the text of a single niksepa, with or without matter from the immediate or distant context added to it (see the Introduction). The term "Entry" may, however, also be used for both text and treatment ("Parallels", "Analysis", etc.). The symbol is "S", preceding the figure of the Entry. In most cases it was advisable to add the number from the General Catalogue (Chapter 2). As we have put the $-symbol above the line, the reader will find the fuller reference and the shorter reference as "No.1991 and respectively. In contradistinction to the List of Entries (Ch.3), the General Catalogue (Ch.2) omits the "parallels" and combines "Samukha: davvao", "Samukha: davva-loga", "Samukha: irregular" in one single section. In Ch.2, doublets are enumerated separately, and niksepas without "execution" (programme only) have been included. As a consequence, many niksepas have been mentioned twice (No.66$14 No.32), and some appear only as numbers (No.1). Conversely, the parallels listed in Chapter 3 as $$52-60 are not included in Chapter 2 which considers only niksepas.

Page #67
42 THE CANONICAL NIKSEPA (b) SAMUKHA, DAVVAO TYPE(FIRST PART) The davvao and davva-loga types form small families of dialectical structures in the niksepa area (Samukha area). The former type is to be discussed now, and the first part of this discussion will also serve as an introduction to the canonical niksepa in general. What is true of the davvao niksepa, is to a greater - or lesser - extent true of all the niksepas. But there are only very few features which are shared by all niksepas, and a full demonstration can never be based on a single model. Here we have selected '5 (davvao). The translation: - (Gotama questions Mahavira:) "Sir, how many astikayas ("Seinsmassen") are taught to exist?" "O Gotama, five astikayas are taught to exist, viz. the dharma-, adharma-, akasa-, jiva-, and pudgala-astikaya." "Sir, how many colours, smells, tastes, and touches (perceptions of contact) does the dharma-astikaya ("medium of movement") possess?" "O Gotama, it possesses no colour(s), no smell(s), no taste(s), no touch (es), no shape(s), no jiva(s), it is eternal, (synonym:) eternal, a substance relating to the world (and not relating to the non-world). The dharma-astikaya is - in short - taught as fivefold, viz. with respect to dravya (substance), ksetra (space), kala (time), bhava (non-physical nature), guna (quality). According to dravya, the dharma-astikaya is one dravya [i.e. one member in the set of astikayas (= "dravyas"')). - According to ksetra, it has the measurements of the world. - According to kala, never did it not exist, never does it not exist, never will it not exist, it did exist, it does exist, it will exist, it is firm, eternal, (synonym:) eternal, imperishable, (synonym:) imperishable, (synonyms continued :) eternal, eternal. - According to bhava, it does not possess colour(s), smell(s), taste(s), touch(es). - According to guna, its quality is movement." A particular entity (here: dharma-astikaya, Pkt. dhanm'-atthikaya) is exposed to a question ("how many colours ...?"). Then, the determinants are consulted and supply their respective answers. In the present case, the answers can be understood without difficulty (provided the reader is familiar with the ancient vocabulary). If we describe the process in our language, we say that, in reply to a question, the "catch-word" DHAMM"-ATTHI KAE is "examined" with the help of the "determinants" dava', khetta', kala', bhava, guna', so that a number of answers ("predications") is obtained. The "catch-word" designates the basic concept which is subjected to the operation; it appears invariably in capital letters. The term "catch-word" was originally chosen with regard to the post-canonical niksepa but it can be used for the canonical niksepa as well. The "determinants" are actually aspects, but their function is not uniform and a more neutral expression ("determinant" instead of "aspect") seemed preferable. The determinants

Page #68
ANALYSIS (davva etc.) are underlined, except a few cases where the same determinants are mentioned over and again. Each determinant has a number assigned to it, a device which is of special importance in the field of the post-canonical niksepa where the lists of determinants are sometimes very long. A classical niksepa discussed by ALSDORF has no less than 15 determinants (catch-word: UTTARA; determinants: nama ... bhava''). The character of the question and the relation between question and answer are not uniform. --- Generally speaking, descriptions of dialectical patterns should not be too vague, but also not too detailed (even related cases may show structural differences). --- In order to demonstrate our system we supply below three lines from niksepa 95, first according to the Suttagame edition and afterwards according to our typography : (S.I, p.433 lines 28-30: ) se samasao pamcavihe pannatte, tamjana - davvao khettao kalao bhavao gunao, davvao nam dhammatthikae ege davve, (Our text:) se [ DHAMM'-ATTUI KAE_7 samasao pancavihe pannatte, tam jaha: davvao' khettao kalao' bhavaogunao". davvao nam DHAMM-ATTHIKAE: ege davve. The programme (Amukha) is set off against its context by indentation. It is the first or second subunit of the composition (the analysis of the composition is different from the analysis of the logical structure as given above). The individual niksepa has two to four subunits: (introduction) programe or "Amukha execution (concluding sentence) The details will be discussed in the respective Sections. (c) SAMUKHA, DAVVAO TYPE (SECOND PART) The davvao type of Samukha is an important division in our classification. However, the number of specimens being limited, we cannot discuss this form of the canonical niksepa in an abstract manner but have to consider the available material. The number of Entries (20 in all: 991-19 plus 20B) is greater than the number of real occurrences. The 20

Page #69
44 THE CANONICAL NIKSEPA Entries include three blocks: $$-4 $95-9 9910-12 (= Bhagavati 2.1.90) (= Bhagavati 2.10.117) (= Bhagavati 8.2.321) Such a block is the result of repeated employment of the same patter and shows little internal variation. Again, five of the six examples taken from Nandi are inutually related (9914-17, 19), although they do not show the full characteristics of a block (contiguity and minimal variation). 918 (also Nandi) stands alone. 9913 (Uttaradhyayana) and 20B (Bhagavati) are irregular in one way or the other. The arrangement of our Entries follows on the whole the usual order of the canonical works. The five related nikseras from Nandi form what we call the jnana-pentad, and this is also found in the Bhagavati. However, in the latter work the five niksepas were made contiguous and another group of three niksepas (an ad hoc composition - the "ajnanatriad'') was added. The ajnana-triad immediately follows the jnana-pentad: JNANA-PENTAD Nandi Bhagavati Catch-word Our quotation of the Nandi niksepas Our quotation of the Bhagavati nikseras Logical sequence (= sequence in Bhagavati) sutra 16 3rd 4th No.6614 No.68815 No.69$16 No.70817 No.72819 sutra 8.2.321 8.2.321 8.2.321 8.2.321 8.2.321 No. 32 No. 33 No. 34 No. 30 No. 31 OHI -NANAM NANA-PAJJAVA-NANAN KEVALA-NANAM ABHINI BOHIYA-NANAN SUYA-NANAN 2nd

Page #70
ANALYSIS AJNANA-TRIAD Bhagavati Our quotation Catch-word sutra 8.2.321 8.2.321 8.2.321 No.35810 No.36911 MAI-ANNANE . SUYA-ANNANE VI BHANGA-NANE No. 37812 For the subject refer to p.151 below and to LELMANN, Ubersicht, p.400.- As the jnanapentad occurs in two works, we had to supply doubl quotations in this case. The jnanapentad in Bhagavati inmediately precedes the ajnana-triad of the same work, but we have supplied the Entries for the pentad from Nandi (which is later in the order of the canonical works, but more original with respect to this particular passage). Again we have followed the order of the five niksepas as given in Nandi. Further explanations can be dispensed with as the numbering of the charts follows the principles observed in the General Catalogue (Ch.2) on the one hand and the List of Entries (Ch.3) on the other. The page references for the eight Entries (and for the introductory passages preceding the pentad ard the triad at some distance) will be found at the respective places. The page references for Bhagavati 8.2.317 (introduction) and 8.2.321 (pentad plus triad) are the following: S.1, p.540 (AgS p. 342) and S.I, pp.545-46 (Ags pp.356-). 913 (vss.6-7) is "irregular" in the sense that the text is metrical and connected with monastic discipline (a subject which is otherwise not found in the davvao area). In Bhagavati 11.10.419, 820B (davvao) follows $20A (davva-loga), hence the letters A and B in spite of the reversed order in our treatment (20B before $20A). 820B has no programme (and no introduction). The character of the catch-words suggests some relationship with the davva-loga type, but the treatment should be viewed in the context of the Niramukha area. Considering the position of davvao vis-a-vis davva-loga on the one hand and Niramikha on the other, classification as davvao seemed justifiable. We shall now discuss the different subunits as enumerated on p.43 above. The problem of an introduction arises only in the case of $81-12 and 14-19. Again we consider in the davvao context exclusively questions immediately preceding the niksepa. These show the following "elements" (for the term "element" refer to p.59 below): - 991-4: "sa-anta/ananta"; 995-9: "kai-vanna, kai-gandha ..."; 9910-12 (plus Nos. 30-34 in Bhagavati, which differ in this respect from $914-17 and 19 in Nandi): "kevaiya visaya". The programme. Apart from 985-(showing guna as their fifth determinant), all the davvao niksepas have the four standard determinants davva, khetta, kala, bhava. The catch-word is missing in almost all the programnes but was supplied by us in square brackets. The initial phrases ("elements") are the following: - 981-4: "evam khalu";

Page #71
46 $$5-9, $$10-12, $514-17 plus 19, $18: "se/tam samasao"; $13 nil; $20B (./.). The element "tam samasao" is typical of the Nandi. The execution. The corollary of the "question" (in the introduction) is the answer (in the execution). But here we prefer the term "predications" as it neutralizes the difference between niksepas with and niksepas without "question" (see above). The "question" may but need not consist of a sentence having the catch-word as its subject. ("lokah ekah, lokah sa-antah"). A complete survey of all the predications cannot be given, but the following analytical observations may be found useful. The word nana (as) part of the catch-word) attracts the element "janai, pasai", the determinant davva attracts the element "davva", and the determinant bhava attracts "bhava", "pajjava", as well as "vanna, gandha, rasa, phasa". The catch-word (supplied in the programme on the basis of the preceding text) does not necessarily recur in the execution. There are the following changes: - $10 $11 512 $14 $15 THE CANONICAL NIKSEPA $16 $17 $19 MAI-ANNANE 7 SUYA-ANNANE 7 VIBHAAGA-NANI 7 CHI-NANA!? MAI-ANNANI SUYA-ANNANI VIBHANGA-NANI OHI-NANI MANA-PAJJAVA-NANAM 7 UJJU-MAI (bahuvrihi) VIULA-MAI (bahuvrihi) KEVALA-NANI KEVALA-NANAM 7 ABHINIBOHIYA-NANAM 7 ABHINI BOHIYA-NANI SUYA-NANE 7 SUYA-NAN! jani, pasai aghavei, pannavei, paruvei janai, pasai janai, pasai janai, pasai janai, pasai janai, pasai janai, pasai janai, phasi The element "janai, pasai" is restricted to $$10, 12, 14-17, 19. Like "janai, pasai", the change of the catch-word is restricted to cases where the catch-word contains "nana". Concluding sentence. Such sentences are only found in duced by "se ttam" or "tattha"). $51-4 (intro The formula used for the determinant is of special importance. A survey of all passages with determinants (niksepas, close parallels, remote parallels) would bring together a very considerable quantity of dialectical material. As suggested by the name, the "davvao" niksepa uses the ablative (substantive plus ablative ending). $18 has additional determinants with a different formula: egam purisam paducca etc. Determinants following this formula consist of at least two words (paducca and a substantive in the accusative). A third formula is obtained, if the niksepa-like character of $13 (vs.4) is accepted: kalena etc. (substantive plus instrumental ending). Two more formulas will be given below (No.67).

Page #72
ANALYSIS 47 As compared with davvao, the davva-loga type to be described in the next Section is more uniform and more rigid in its structure. The main difference lies of course in the wording of the determinant ("davvao" - "davva-loga"). The common element of the davvao and davva-loga types is the programme (Amukha) which is missing in the case of the Niramukha patter. However, from the point of view of contents, Samukha: davvao and Niramukha are closely related. Both are connected with the "lore of quantity" (ege loe, asamkhejjao joyana-koda-kodio, etc.) and with Syadvada (Ajnanavada) elements (atthi puna sa-ante / n'atthi puna se ante; siya sasaya / siya a-sasaya). Cases of borrowing (producing doublets) occur twice in the davvao area. The jnana-pentad was borrowed by the Bhagavati from Nandi, and '85-9 were borrowed from Bhagavati by Sthana. The Entry is always derived from the primary occurrence, and the secondary occurrences (borrowings) have numbers (''No.'), but no paragraphs ("8"'). There are two instances classified by us as "davvao without execution" (see Nos. 58 and 67 in the General Catalogue). The second instance has two new formulas for the determinants: "bhava-paccaio", "guna-paccaio", as well as "davve", ''khitte", "kale" (locatives). It may be objected that here and elsewhere the number of clearly related specimens is too small to justify the formulation of a specific type. But "types", however small, are certainly more practical than a maze of cross-references. (d) SAMUKHA, DAVVA-LOGA TYPE From the point of view of phraseology, the davva-loga type is distinguished from the davvao type by the combination of catch-word and determinant (e.g. davva-loga, written as davva-LOGA) and by the "repeated questions in the execution. However, the second characteristic does not occur invariably. Before going into details we supply a demonstration 29, text on pp.98-99): - "What is OMOYARIYA?" "CMPYARIYA is twofold: OMDYARIYA with respect to dravya (substance) and OMOYARIYA with respect to bhava (non-physical nature)." ""What is OMOYARIYA with-respect-to-dravya?" "OMOYARIYA with-respect-to-dravya is twofold: OMOYARIYA W-r-t-d with respect to implements and OMOYARIYA w-r-t-d with respect to food and drink." "What is OMOYARIYA w-r-t-d with respect to implements?" "OMPYARIYA w-r-t-d w-r-t-i is threefold: one garment, one alms-bowl, no enjoyment of these implements." This is OMOYARIYA W-r-t-dw-r-t-i. "What is OMOYARIYA w-r-t-d with respect to

Page #73
48 THE CANONICAL NIKSEPA food and drink?" "OMOYARIYA w-r-t-d w-r-t-f-a-d has numerous forms: - somebody takes (per day) eight mouthfuls of the size of a hen's egg, (this case is called:) "app'-ahare" ("little food", but the word may also be construed as a bahuvrihi compound); - somebody takes (per day) twelve mouthfuls of the size of a hen's egg, (this case is called:) "av'addh'-OMOYARIYA" (less than half OMOYARIYA); - somebody takes (per day) sixteen mouthfuls of the size of a hen's egg, (this case is called:) "dubhaga-patt'-OMOYARIYA" (half OMOYARIYA); - somebody takes (per day) twenty-four mouthfuls of the size of a hen's egg, (this case is called:) "patt'-OMOYARIYA" (full OMOYARIYA); - somebody takes (per day) thirty-one mouthfuls of the size of a hen's egg, (this case is called:) "kimc'un'-OMOYARIYA" (reduced OMOYARIYA); - somebody takes (per day) thirty-two mouthfuls of the size of a hen's egg, (this case is called:) "pamana-patte" (?); - a monk takes (per day) one mouthful less, (he is called:) "no-pakama-rasa-bhoi" (eating without desire and enjoyment) thus should it be said." This is OMOYARIYA w-r-t-d w-r-t-f-a-d. This is OMOYARIYA w-r-t-d. - "What is OMOYARIYA with-respect-to-bhava?" "OMOYARIYA w-r-t-b has numerous forms: absence of krodha (anger), absence of mana (arrogance), absence of maya (deceit), absence of lobha (greed), absence of loquacity, absence of quarrelsomeness (or appakohe etc. bahuvrihis). This is OMOYARIYA w-r-t-b. This is OMOYARIYA. The climax is clear from 8 up to 32, but the terminology is obscure. Also compare SCHUBRING, Chedasutras p.82. There are in all fourteen Entries ($$20A, 21-33), but $$21-23 form a triad with little internal variation. $24 is separate but closely related to the triad. $20A considers in its execution only one determinant (khetta), and in the case of $33 we get the davvao formula (PADIBANDHE... davvao ...). $26 is slightly irregular: the element "tattha nam je te" as well as the long binary ramification derived from dhanna-MASA (see our graph) are alien to the niksepa area. $32 is metrical and its text is not intact. $52 could be included, but it does not have the standard determinants. Conversely, $27 has the logical structure of davvao. All the fourteen niksepas except $32 contain an introduction, and all the $$ introductions except those of 28 and 33 contain a question. The questions are introduced by the elements "se kim tam" ($$2 $$29-30) and "kaiviha" ($20A, 21-25, 27, 31). For the question in the execution ("repeated question") see below.

Page #74
ANALYSIS The phraseology of the programme (text before "tam jaha'') follows three different formulas: $$21-23, 31 $S20A, 24-25, 27 $9 (23), 29-30 vocative, cauvvihe pannatte, tam jaha: vocative, cauvvihe catch-word pannatte, tam jaha: catch-word duvihe pannat te, tam jaha: %52 follows the second formuia, 833 the third formula (but "se ya PADI BANDHE"); 9826 and 32 are irregular in their wording. There are no points of agreement between davvao (formulas: "evam khalu mae ..." and "se samasao ...") and davva-loga. - Deviations from the standard set of determinants (davva, khetta, kala, bhava) are more numerous in davva-loga than in davvao (see the list of Entries). - Apart from $33, the compound formula "davva-loga" is found everywhere (also in 52). Within the execution, the tendency of forming compounds continues in the majority of cases, but only the compound in the programme is found practically everywhere so that it can be used as an element of the definition. There are some remote parallels to the compound formula outside the niksepa area. In the case of the execution, we have to distinguish between $26 (slightly irregular), $28, 932 (metrical, text not intact), 933 on the one hand, and the remaining niksepas (52 may also be considered) on the other. 20A, 9921-25, 27, 29-31, and 52 are characterized by the "repeated question". In most of these niksepas, davva-loga etc. (catch-word plus determinant) are subdivided into a number of sub-terms (subdivisions) with an additional member added at the beginning of the compound. Below we supply for the eleven cases the phrase introducing the "repeated question" and two words of the answer (numeral adjective and first subdivision): - 920A 921 522 $24 $25 kaiviha tiviha kaiviha cauvviha kaiviha cauvviha kaiviha cauvviha kaiviha cauvviha kaiviha duviha kaiviha cauvviha se kim tam duviha se kim tam cauvviha kai attha kaiviha duviha aholoya-khetta-LOE neraiya-davv'-AVICIYA-MARANE neraiya-davv'-OHI-MARANE neraiya-davv'-AINTIYA-MARANE neraiya-davv'-EYANA paoga-BANDHE (-davva- omitted) acchejje uvagarana-davv'-ONDYARIYA sarira-VIUSSAGGE (-davva- omitted) do sotta savva-mulaguna-PACCAKKHANE $29 $30 931 952 3827 and 31 have only been included by virtue of the "repeated question", but the remaining nine niksepas show a uniform pattern in the reply to the question. Apart from a minor difference in 931 (kaiviha - kai), the introductory phrase of the "repeated quest

Page #75
50 ion" is identical with the phrase in the question preceding the programme. In a general manner, it can be said that davva-loga is closely connected with HAMG, whereas HAMG is absolutely absent in davvao. However, only $$21-24 employ HAMG in a uniform manner. - The above list indicates the area of conformity reaching up to the answers given in reply to the "repeated question" (viz. compounds in all cases except SSSS27 and 31). After this point, the differences amongst the different niksepas are so great that conformity of all the nine specimens or an appreciable part of them can nowhere be demonstrated. The programme is the centre of the niksepas, and the highest degree of conformity is found in the text immediately preceding or following it. The greater the distance from the centre, the greater the discrepancies. It is, however, worthy of note that the extension of the compound (davva-loga) has been carried out rather systematically. Below we supply the evidence for all the davva-loga niksepas, giving in all cases the maximum length, i.e. the longest chain of compounds available: - $20A $21 $22 $23 924 $25 $26 $27 528 $29 $50 $31 $32 $33 THE CANONICAL NIKSEPA 152 Rayanappabhapudhavi-aholoya-khetts-LOE neraiya-davv'-AVICIYA-MARANE neraiya-davv'-OHI-MARANE neraiya-davy-AINTIYA-MARANE neraiya-davv'-EYANA s' aiya-visasa-[davva-]BANDHE kala-MASA, attha-[davva-]MASA davva-PARAMANU davva-SOE uvagarana-davv'-OMOYARIYA koha-kasaya-[bhava-]VIUSSAGGE davv'-INDIYA kal'-OMANAM PADI BANDIE savva-mulaguna-PACCAKKHANE 4 members 3 members 3 members 3 members 3 members 3 members 2 members 2 members 2 members 3 members 3 members 2 members 2 members 1 member 3 members No doubt, the formation of chains with more than two members is not found in all cases, and there also remains the problem of omitted members (square brackets). Even then we can say that the tendency to form compounds with three (and theoretically even more) members was very strong in the davva-loga area. These chains do not necessarily show an identical logical structure but, generally speaking, the tendency to form compounds over and above the "davva-loga" nucleus (and the partiality for the "repeated question") clearly demonstrate that davva-loga is basically different from davvao. Both types are ramificatory, but davva-loga presents a system of coexistent realities which may have considerable depth. By contrast, davvao has mutually exclusive statements which

Page #76
ANALYSIS coexist only as long as the determinants are not employed, and ramification below the level of the determinants is rare. The two following examples demonstrate the contrast: $28 (davva-loga) $1 (davvao) davva-SOE: udaenam ya inattiye ya davvao: ege LOE (and not asamkhejjao etc.) The only exception to the above davva-loga definition is the (ontological) niksepa 827 which has the logical structure of davvao. It might be suggested that davva-loga is similar to the post-canonical niksepa which shows the peculiar process of "niksepization" (deriving various concepts from the catchword). However, niksepization produces concepts which are more or less independent from the catch-word (considering its normal meaning), whereas the concepts derived from the davva-loga catch-words are generally subdivisions of the latter. The only clear example of niksepization is $26. From the point of view of syntax, the true sentences in 9821-24 and at the end of $28 are worthy of note. There are border-line cases (standing midway between true sentences and pseudo-sentences) as well. It is no doubt correct to say that davva-loga is more "concrete" than davvao (davvao being mainly concerned with ontology and epistemology), but even in davva-loga the abstract element is not missing altogether (821-24 and 27). The concluding portion as found in a number of specimens is not uniform in character. In 9921-24, 26 (se ken atthenam ... se ten atthenam...) and $29 (se kim tam ... se ttam ...), the concluding sentence is a sort of colophon; in $28, the sentence is explanatory; in 9821-25 the niksepas are concluded with (or supplemented by) evam extensions. $29-30 (taken from Aupapatika) recur in the Bhagavati (Nos.49-50). $33 (taken from the Kalpasutra) recurs in both, Aupapatika (No.52) and Jambudvipaprajnapti (No.59). If we ignore "S20A and 20B, we can say that the davva-loga niksepas in the Bhagavati are confined to Satakas 13-25, while all davvao niksepas occur in Satakas 2-8 (sutras 2.1.90; 2.10.117; 8.2.321). 9820A (davva-loga) and 20B (davvao) belong to sutra 11.10. 419 (i.e. thataka 11). Again the majority of the davva-loga niksepas belongs to the Bhagavati, while all davvao niksepas (except two) belong to either Bhagavati or Nandi. The 'niksepas without execution'listed as davva-loga mainly belong to the Sthananga (Nos. 1-8 and 14-16). There are two such niksepas from the Bhagavati (Nos. 46-47) and one each from Aupapatika (No.54), Prajnapana (No. 56), and Kalpasutra (No. 74). See pp. 156

Page #77
52 THE CANONICAL NIKSEPA 157. - Sthana has employed niksepas with and (more particularly) without execution in order to obtain sets of three (Nos. 1-3), four (Nos. 4-8), five (Nos. 9-14), and ten subdivisions (Nos. 15-16). Nos. 9-13 are the cnly Sthana niksepas with execution (doublets of the Entries 995-9). The niksepas Nos. 1-8 and 14-16 are post-canonical and were borrowed from Avasyaka Niryukti etc. They are "canonical" only by virtue of their inclusion into Sthana. (e) NIRAMUKHA The Samukha pattern was defined by the presence of the "programme". The problem of distinguishing the Samukha pattern from the post-canonical forms of the niksepa did not arise (the difference being considerable), and the distinction from the earlier and less elaborate forms was automatically drawn by the programme which served as a solemn introduction to Mahavira's answer and transformed a simple dialogue (or rather a piece of dialogue) into a self-contained composition. In the case of the Niramukha niksepa, definition is again definition against related but simpler forms. As the Niramukha niksepa is not very complex and not very uniform, we can distinguish it from related matter only on account of the determinants. Two or more terms from the standard set "davva, khetta, kala, bhava" are sufficient to characterize a unit (question-cum-answer) as a Niramukha niksepa. Theoretically, two or three of these terms could occur in questions-cum-answers in any function. However, experience shows, that two or more of these terms occurring in the same sentence normally operate as determinants, and this is the lower limit of the Niramukha niksepa. The lower degree of complexity vis-a-vis Samukha is linked with a higher degree of flexibility. In the case of the Samukha niksepas, the substitution of unexpected determinants was rare (52 is an example of a davva-loga structure with determinants not belonging to the standard set). Such cases are, however, common on the Niramukha "level", and they will be discussed in the Section on "Parallels". We supply the demonstration in the present case in the form of a Sanskrit paraphrase (mainly chaya type) of two short and simple Niramukha niksepas, viz. 9336 and 41. The Niramukha niksepas (and related structures) often take the shape of terminological puzzles where the various combinations of terms become meaningless if an attempt is made to replace the Prakrit terns, one by one, by English terms. $36: - "JIVAN ... GARBHAM AVAKRAMAN kim sa-indriyo 'vakramati (athava] an-indriyo 'vakramati?" "he Gautama, syat sa-indriyo 'vakramati, syad an-indriyo 'vakramati." "kenarthena ... syat sa-indriyo 'vakramati, syad an-indriyo 'vakramatity ucyate?"

Page #78
ANALYSIS "Gautama, dravyendriyani' pratitya: an-indriyo 'vakramati. bhavendriyani [varna-gandha-rasasparsa ity arthah) pratitya: sa-indriyo 'vakramati. tenarthena ... syat sa-indriyo 'vakramati, syad an-indriyo 'vakramatity ucyate." $41: - "JIVAu ... kim sasvatah (athava) a-sasvatah?" "he Gautama, JIVAo syac chasvatah, syad a-sasvata)." "kenarthena ... JIVAu syac chasvatah, syad a-Sasvata ity ucyate?" "Gautama, dravyarthataya': sasvatah. bhavarthataya?: a-sasvatah. tenarthena, Gautama, JIVAH syac chasvatah, syad a-sasvata ity ucyate." evam yatha JIVAS tatha NAIRAYIKAN (naraka-vasina ity arthah), evan yavad VAIMANIKAH (vimana-vasina ity arthah) syac chasvatah, syod a-sasvata)." ... The post-canonical niksepa contains a "niksepization of the catch-word. The Samukha niksepa "examines" the catch-word. The Niramukha niksepa is, basically, just an answer given to a question. Below we list our 13 Niramukha niksepas in a way which demonstrates the varying degrees of similarity with the Samukha niksepas: (i) Catch-word examined, situation similar to Samukha $$38-39 $41 SAVVA-POGGALA ... sa-addha ...? JIVA ... sasaya ...? KANHA-LESA ... kai-vanna ...? PARAMANU-POGGALE ... carime ...? 546 (ii) Catch-word examined, situation different from Samukha $942-44 1942:) jivassa ... PUDHAVIKAIYA-EG'INDIYA-ORALIYASARIRA-PPAOGABANDH'ANTARAM kalao kevac-ciram hoi? POGGALANAM.... kayare kayarehinto ...?

Page #79
THE CANONICAL NIKSEPA (iii) Expression "catch-word" not applicable Expression $534-35 ($34: ) ASURA-KUMARA ... kim AHARAM AHARENTI ? JIVE ... GABBHAM VAKKAMAMANE kim sa-indie vakkamai ...? kin nam ... JIVA ANA (MANTI VA) ...? $36 $37 In the cases of (ii) and (iii), we have used the capitals freely in order to isolate the main elements within the question. Ni ramukha niksepas are found in Bhagavati, Jivabhigama, Prajnapana, and Anuyogadvara. We have supplied the Niramukha niksepas from Bhagavati Satakas 1-14 as Entries (934-46 plus S2, see p.159) and the remaining instances from Bhagavati, as well as the instances from Jivabhigama and Prajnapana, with full text as numbers in the General Catalogue (Nos.88-124). The interrelation of Bhagavati, Jivabhigama, and Prajnapana is seen in the case of Entries 9834, 35, 37 (references under No.92 in the General Catalogue). Niramukha is closely connected with ontology. The similarities between Niramukha and Samukha: davvao have already been mentioned on p.47 above. But the tendency of Samukha: davva-loga to form compounds can also be traced back to Ni ramukha (36: davv'-indiyaim, bhav'-indiya im; 945: davva-LESAM, bhava-LESAM; 9842-44: chains of compounded terms). It would thus appear that the Niramukha area is a sort of prima materia out of which the better defined Samukha niksepas arose. But even a simple statement like this has possibly to be modified in the light of a more extensive analysis of the works. The presentation of the Niramukha niksepas is beset with difficulties. For the convenience of the reader we have introduced a fictitious middle line: - "Goyama, (Amukha not supplied) This occupies the place of the programme in the Samukha niksepas and will, it is hoped, make the analysis of the Niramukha niksepas easier. The essential problem is placed by the close connection between the Niramukha niksepas and the respective context. The niksepa is distinguished by the presence of two or more standard determinants, but this does not settle the question of the relation between the niksepa and the passages preceding and following it. Generally speaking, we are concerned with works where the same subjects are taken up over and again and where the same patterns are employed many times. But there is also the tendency towards fragmentation, and therefore both subject and pattern need not remain identical over a long distance (see DELEU $ 21). Thus the character of the relation (or relationship) between a niksepa and the passages preceding and following it varies a good deal. Sometimes the pattern is identical, and in such cases we have used

Page #80
ANALYSIS 55 the term "isomorphous" for the non-niksepa passage. We have presented in most cases more than one niksepa, taking several niksepas together or adding non-niksepa passages. Such pieces of text are, on the whole, compact. The different portions have been distinguished by sub-titles. The reference problem is particularly acute in the case of $834-35 and 37 (see the subtitles). Here it will be inevitable to use a normal edition along with the text given by us. (f) SAMUKHA IRREGULAR Although the number of Samukha specimens is limited we have a prical cases (Samukha irregular) in order to ensure as much uniformity spacerute. Their classification as "Parallels" should not have presented any problem. But the importance attached in our classificatory system to the standard determinants suggested a distinction between unclassified cases with standard determinants (the present Section) and cases without the following Section). The word "Samukha" is not to be understood as a very precise description of the material to be presented in 9947-51. However, the question of irregular niksepas hardly arises within the Niramukha area where a fixed pattern is conspicuous by its absence. It is only a certain connection with (and deviation from) the Samukha pattern which justifies the employment of the expression "irregular". The two programme verses in 9950-51 (50: vs. 16; 951: vs.3) are strictly speaking merely "niksepas without execution". They have been presented as Entries on account of their connection with the context. This connection may be called "secondary'', but it would appear that the other verses are not much earlier and could be part and parcel of any niksepa. A few canonical niksepas contained in canonical works outside the Suttagame edition and in the early exegetical literature (Niryuktis etc., Curnis etc.) might have escaped our notice. We quote one instance which we traced in the Mahanisiba (DELEU, Mahanisiha, p.71, translation p. 148):taha ABIGCALA: davvao', khettao?, kalao", bhavao". tattha davve': kummas -aiyam davvam GAMEYAWAN. - khettao?: game, bahis va gamassa. - kalao: padhama-porisi-m-aisu. - bhavao: koha-m-ai-sampanno. jam dehi imam gahissami."

Page #81
56 A group of canonical niksepas could be traced in the Avasyaka Curni (on Avasyaka Niryukti 776, Haribhadra pp. 307-307b). (g) PARALLELS Parallels as mentioned in the Entries are passages which show points of contact with individual niksepas. Parallels in the sense of the present Section form a corpus (corpuses) which structurally resemble (s) the niksepa corpus. We distinguish between "close" and "remote" parallels. The number of "close" parallels is considerable (see p.67 below). They have not been surveyed systematically but nine specimens have been presented as Entries ($52-60). All these nine parallels consist of a question-cumanswer unit, and they all have two or more, but at the most four determinants. The standard determinants are hardly in evidence, but the sets of determinants may include one standard determinant. The determinants are, in all cases, well-known terms rather than ad hoc expressions. The most complex parallel is $52 (similar to the Samukha niksepas). The others are simpler ($$53 and 59), or of minimal size ($$55, 57-58, 60). The parallels $$54 and 56 are untypical if projected on the background of the niksepa material. The determinants are supplied below: $52: $53: THE CANONICAL NIKSEPA $54: 535: $56: $57: $58: $59: $60: mula-guna-PACCAKKHANE, uttara-guna-PACCAKKHANE bhav-adesenan, kal-desenan davy'-atthayae, nina-dansan"-atthayae, paes-atthayae, uvaog"-atthayae ogh'-adesenam, vihan'-adesenam davv'-atthayae, paes'-atthayae, apaes'-atthayae sa-tthan'-antaram paducca, para-tthan'-antaram paducca khettam paducca, dhamma-caranam paducca davy'-atthayae, vanna-pajjavehin (etc.) ogahan-atthaye, paes'-atthayle If more material were brought together we could classify the specimens on the lines of the classification on pp.53-54 above. The employment of the term "remote parallels" is hazardous. Here the similarity is apparently restricted to some features, and it might appear safer to consider these cases under the aspect of typical features (patterns, formulas, cliches) as they are found everywhere in our works. However, the facts are such that we would not do sufficient justice to their relationship with the niksepa, if we included the relevant cases merely into a general survey of typical features. It is better to treat the remote parallels (however heterogeneous in themselves) as a subject in its own right. The following observations will, it is hoped, give a rough idea of the situation.

Page #82
Sometimes unmistakable determinants occur under conditions deviating from those obtaining in the area of the niksepas and of the (close) parallels. An example is supplied by Sthana 3.4.270 (S. I, p.219; = Bhagavati 8.8.338, S. I, p.556) which consists of six isomorphous units: gurum paducca gain paducca tao PADINIYA pa (nnatta), tam (jaha): ayariya-PADINIE, uvajjhayaPADINIE, thera-PADINIE. tao PADINIYA pa(nnatta), tap (jaha): ihaloya-PADINIE, paraloyaPADINIE, duhaoloya-PADINIE. tao PADINIYA pa(nnatta), tan (jaha): kula-PADINIE, gana-PADINIE, sangha-PADINIE. anukanpan paducca tao PADINIYA pa (nnatta), tan (jaha): tavassi-PADINIE, gilana PADINIE, seha-PADINIE. samuham paducca ANALYSIS bhavam paducca suyan paducca 57 tao PADINIYA pa(nnatta), tap (jaha): nana-PADINIE, dansanaPADINIE, caritta-PADINIE. tao PADINIYA pa(nnatta), tan (jah): sutta-PADINIE, attha-PADINIE, tad-ubhaya-PADINIE. It is hardly possible to translate PADINIE (pratyanika "adversary") in a way which fits in all the seven cases. = Compare also Bhagavati 1.1.12 (S. 1, pp. 385-86): "neraiyanam, bhante, kaiviha poggala bhijjanti?" "Goyama, kamma-davvavagganam ahikicca duviha poggala bhijjanti, tam jaha: anu ceva, bayara ceva 1." "neraiyanam, bhante, kaiviha poggala cijjanti?" "Goyama, ahara-davvavagganam ahikicca duviha poggala cijjanti, tam jaha: anu ceva, bayara ceva 2." The standard determinants "(davva,) khetta, kala, bhava" have a set of counterparts, acting in an obscure manner sometimes as substitutes and sometimes as predications (paes'-ogadha, samaya-tthiiya, guna [etc.]). Below we have collected, without further discussion, the main facts from three different passages: [Bhagavati 25.4.739, S.I, p.864; passage close to $56: substitutes] paramanu-POGGALA ega-paes'-ogadha ... POGGALA ega-samaya-tthiiya... POGGALA ega-guna-kalaga... FOGGALA [kala = first example of vanna, vanna = first example of guna; see below]

Page #83
58 [$34 etc.: predications; compare the remark on bhava on p.46 above] davvac: [text not to be considered] khettao": asankhejja-paes-ogadhain kalao: annayara-hiiyain bhavao: vannanantain, gandhanantain, rasamantain, phasanantain ($49: predications] davva-tullae1. khetta-tullae THE CANONICAL NIKSEPA (h) kala-tullae bhava-tullae4 [text not relevant] bhava-tullae e5. ega-guna-kalae poggale samthana-tullae... [text not relevant] ... alambanena kalena maggena jayanai paramanu-poggale ega-paes'-ogadhe poggale ... ega-samaya-thile poggale ... The material also demonstrates that in a number of cases the translation of "bhava" by "non-physical nature" is too narrow. Another parallel set corresponding to the four standard determinants is contained in vs.4 of $13: [compare arammana/arambana in the Buddhist texts] [kala] [khetta] [bhava] IRIYAM rie. For oscillation between determinant and predication refer also to No.77836 (indiya). An instance of unconventional "niksepization" (refer for this term to p.51 above) is apparently found in Bhagavati 8.9.346 etc. (S.I, p.561; pp. 122-23 below), viz. alavanaBANDHE, alliyavana-BANDHE, sarira-BANDHE, sarira-ppaoga-BANDHE. In principle, isomorphous material (e.g. compare $$42-44: "similar pattern without khettao"; $45: isomorphous passages) is different from "parallels" in the sense of the present Section. ELEMENTS, STYLES, SUNDRY PATTERNS Classification on a large scale is in most cases more difficult than classification of comparatively small units. Even then it seemed desirable to extend the scope of the

Page #84
ANALYSIS classification beyond the limits of the niksepa area (and analogous areas) in order to avoid an isolated treatment of the phenomenon. We have used, in a number of cases, "e 1 e m en t" as a term. Such "elements" may be very simple (e.g. "do" [= "two"] in a subdivision) or fairly complex (e.g. "kayare kayarehinto appa va bahuya va tulla va vises'-ahiya va?"). Elements may be typical of works (or any self-contained pieces of literary tradition), an example being "tam samasao" which is typical of Nandi. Apart from this, elements may be connected with certain dialectical developments, the niksepa with its various typical parts being a case in point. Ultimately we have to consider elements which are not restricted to any particular area. The question-and-colophon cliche seems to be an instance of this (se ken' atthenam... se ten' atthenam ...). It is found in quite different contexts. Below, elements will be mentioned in connection with styles, patterns, and individual works. 59 As a preliminary survey we have isolated outside the niksepa area two dialectical "style s": the "Amukha style" and the "Bhangi style". The latter is connected with operations amongst which the so-called caturbhang is best known. The former operates with units such as the "programmes" of our Samukha niksepas. In fact both styles, more particularly the Amukha style, exist outside the niksepa area and inside it. But on the whole, their involvement in niksepa dialectics is only a fraction of their overall distribution. For the sake of uniformity it might appear preferable to speak also of a "niksepa style" (considering mainly the determinants), thus bringing the total of inter related "styles" to three. We nevertheless decided to use the word "style" only in the two cases just mentioned. Apart from "niksepa", "Amukha style", and "Bhangi style", there are less wide-spread dialectical developments such as the "paes'-ogadha complex" (Section g) and the "kala triad" (pp. 62 foll. below and $58). Most of the elements employed in the Am uk ha style are known from the niksepa programmes: [Question:] kai, kaiviha, se kim tam, kevaiya. [Answer:] do (etc.), duviha (etc.), pannatta, tam jaha. [Answer, second plane:] tattha nam je te. A clear example of the Amukha style (as found outside the niksepa area) is Sthana 2.1. 102 (S.1, p. 187): duvihe damsane (pannatte): sanma-damsane ceva, miccha-damsane ceva. damsane duvihe (pannatte): nisagga-samma-damsane ceva, abhigama-samma-damsane ceva. nisagga-samma-damsane duvihe (pannatte): padivai ceva, a-padivai ceva. - micchadamsane duvihe (pannatte), tam jaha: abhiggahiya-miccha-damsane ceva, an-abhiggahiyamiccha-damsane ceva. abhiggahiya-miccha-damsane duvihe (pannatte): sa-pajjavasie ceva, a-pajjavasie ceva. evam an-abhiggahiya-miccha-damsane vi (duvihe pannatte: samma

Page #85
60 THE CANONICAL NIKSEPA sa-pajjavasie ceva, a-pajjavasie ceva). 1021 his specimen contains the elements "duviha", "pannatta", "tam jaha", and it is at the same time a good example of simple ramification. It was taken from Sthana, i.e. from a work which does not show the question-cum-answer ("dialogue") pattern. Specimens introduced by a question, as they are found in Bhagavati, Jivabhigama, and Prajnapana, tend to be more complex. We quote Prajnapana 12.405-406 (S.II, p.405): "kai nam, bhante, sarira pannatta?" "Goyana, panca sarira pannatta, tam jaha: oralie, veuvvie, aharae, teyae, kammae." ------ "neraiyanam, bhante, kai Sariraya pannatta?" "Goyama, tao sariraya pannatta, tam jaha: veuvvie, teyae, kanmae." evam asurakumarana vi java thaniyakumaranam. "pudhavi-kaiyanam, bhante, kai sariraya pannatta?" "Goyama, tao sariraya pannatta, tam jaha: oralie, teyae, kammae." evam vau-kaiya-vajjam java caur'-indiyanam. "vau-kaiyanam, bhante, kai sariraya pannatta?" "Goyama, cattari sariraya pannatta, tam jaha: oralie, veuvvie, teyae, kannae." evam panc' -indiya-tirikkha-joniyana vi. "manussanam, bhante, kai sariraya pannatta?" "Goyama, panca sariraya pannatta, tam jaha: opatie, veuvvie, aharae, teyae, kammae." vanamantara-joisiya-vemaniyanam jaha naraganam. | 405-406 1 In the Amukha style (as elsewhere), isomorphous passages may show minor phraseological differences which are in many cases - though not always - coincidental. The five sut ras Sthana 6.548-52 (S.I, p.270) are a case in point. They show the following beginnings with different formulas for "six": - 6.548: 6.549: chaj-jivanikaya pa (nnatta), tam (jaha): ...... cha tara-ggaha pa (nnatta), tam (jaha): ...... chavviha samsara-samavannaga jiva pa (nnatta), tam (jaha): ...... pudhavi-kaiya cha-gaiya, cha-agaiya pa(nnatta), tam (jaha): ...... chavviha savva-jiva pannatta), tam (jaha): ...... 6.551: 6.552: The single phrase "tattha nam je te" (mentioned above) may be demonstrated by the sutra Prajnapana 17.1.478 (S.II, P.435): "neraiya nam, bhante, savve sama-veyana?" "Goyama, no in' atthe samatthe." "se ken atthenam, bhante, evam vuccai: neraiya no savve sama-veyana?" "Goyama, neraiya duviha pannatta, tam jaha: samni-bhuya ya a-samni-bhuya ya. tattha nam je te samnibhuya, te nam maha-veyanataraga. tattha nam je te a-samni-bhuya, te nam appa-veyanataraga. se ten' atthenam, Goyana, evam vuccai: neraiya no savve sana-veyana." | 478 In connection with the Amukha style we can quote from the Abhidhamma the following passage (Vibhanga 17.4.80): tattha katamani tini bhayani? jati-bhayam, jara-bhayam, marana-bhayam. ------ tattha

Page #86
ANALYSIS katamam jati-bhayam? jatim paticca bhayam bhayanakam, chambhitattam, loma-hamso, cetaso utraso. idam vuccati "jati-bhayam''. tattha katamam jara-bhayam? jaram paticca bhayam bhayanakam, chambhitattam, loma-hamso, cetaso utraso. idam vuccati "jara. bhayam". tattha katamam marana-bhayam? maranam paticca bhayam bhayanakam, chambhi= tattam, loma-hamso, cetaso utraso. idam vuccati "marana-bhayam". imani tini bhayani. More complex parallels will be found in other Abhidhamma works. E.g. compare V. STACHEROSEN, Dogmatische Begriffsreihen im alteren Buddhismus 11.1 (1968), p. 104 (Sangitisutra, Sangitiparyaya); II.2 (1968), pp. 75 foll. (Dharmaskandha). The similarity of the Abhidhamma passages with the Jaina material is obvious, but it is apparently not possible to trace still closer parallels. The Amukha style is, on the whole, a simple method of classification (and/or subdivision) and not restricted to any specific literary province. It is even found in the Pancatantra literature, and it has been commented upon by modern scholars with an undertone of sarcasm. By contrast, the Bhangi style is restricted to philosophical and semi-philosophical discussions, and some concrete forms of this style figure amongst the more important achievements of Indian philosophical thought. The Bhangi style (the name has been derived by us from the Jaina term "caturbhanga" or "caturbhangi", see below) juxtaposes mutually exclusive statements. The range of variation is much greater than would appear at first sight. It is employed, sometimes in a casual manner (compare the Amukha style), and sometimes in the form of a well-defined "theory", "doctrine", or "method". In the latter case it tends to be more complex than in the former. Our niksepas contain only simple instances such as sa-ante / an-ante in 91. The caturbhanga has been described by L. ALSDORF (ALSDORF, Arya, pp. 186-187), A. METTE (METTE, Pind'esana: Index s.v. cau-bhanga), and others. It is of frequent occurrence in the Cautthoddesa of Sthana as well as in the Catukkanipata of the Angut taranikaya. The following specimen is taken from Vyavahara 10 where it occurs along with a number of other instances of the caturbhangi: cattari ayariya pannatta, tam jaha: uddesan'-ayarie nam' ege, no vayan'-ayarie vayan'-ayarie nam' ege, no uddesan'-ayarie ege uddesan'-ayarie vi, vayan'-ayarie vi ege no uddesan'-ayarie, no vayan'-ayarie 3 / B) /B) (A References: Vyavahara 10.286 or 10.12 (S.II, p.827) - Sthana 4.3.403 (S.I, p.242); SCHUBRING, Lehre $ 150; SCHUBRING, Chedasutras, pp.46, 88, 91. - From the Anguttaranikaya we quote 4.10.6.1: cattaro 'me, bhikkhave, puggala santo samvijjamana lokassim. katame cattaro?

Page #87
THE CANONICAL NIKSEPA atta-hitaya patipanno, no para-hitaya para-hitaya patipanno, no atta-hitaya nevatta-hitaya pacipanno, no para-hitaya atta-hitaya ceva patipanno, para-hitaya ca. (A / B) (B* A) (A /B) (A* / B) Rich material for a study of complex bharigi patterns is found in the Patthana (Pali Abhidharma). Our Entry #56 may be added. (Refer also to pp. 160-64. ! Historical surveys of the relevant dialectical developments will be found in the following: SCHRADER, pp.46 foll. (ancient Indian agnosticism, Jaina concept of relativism); SCHUBRING, $ 77 (niksepa, bhangi, relativism). For the bhangi patterns in the madhyamaka-vada refer to M. WALLESER, Die mittlere Lehre (Madhyamika-Sastra) des Nagarjuna, nach der tibetischen Version libertragen, Heidelberg 1911. See in particular Section 22 on the Tathagata. For the position of Patthana in the history of the Pali Abhidharma refer to A. K. WARDER, The Matika (in:) Mohavicchedani, PTS edition, London 1961. Although we do not use the expression "niksepa style" we have to mention that several philosophical areas make use of determinants. Outside the Svetambara canon, this is mainly true of the doctrine of two truths (M. SPRUNG, The Problem of Two Truths, Dordrecht/Boston 1973; BHATT, Kundakunda) and of the Buddhist doctrine of causality (Patthana etc.). The formulas are not uniform. We only mention samupasritya and paticca (as examples of absolutives). A sprinkling of determinants is also found outside these main areas (svetambara dialectics, two truths, causality). And although the different determinants differ a good deal, both in wording and in meaning, we have to admit that a common factor, however small, is also in evidence. In the wording, absolutives and ablatives (in-tah) are fairly common, while the meaning suggests in the majority of cases a description of the determinants as "aspects". Some dialectical phenomena are defined by the recurrence of a minimum of logical and phraseological features, but there are other cases where the similarity between the various instances is considerable. Even the different forms of the niksepa show varying degrees of conformity. A very high degree of conformity exists in the case of the paes' ogadha pattern (Section g above) and in the case of the kala - triad. The triad is mostly followed by an "appa-bahu" conclusion. "appa-bahu" as such (statement concerning quantity) is very common, and it forms the dominant feature of Prajnapana 3 (the so-called Bahuvat tavayapaya, see SCHUBRING p.33). Below we supply a specimen of the triad-cum-appabahu, time-and-quantity, from Jivabhigarna (there are more than fifteen instances of the quadruple pattern in this work, while occurrences outside it are rare). The text contains numerous "elements" in the sense of our definition ("se kim tam", "kevaiyam kalam thii pannatta", etc.); the employment of

Page #88
INTRODUCTION "tattha nam je te" at the beginning of the tract is worthy of note. We have subdivided each of the four pieces (see the Roman figures), and we have underlined the words pajjattaga/apajjattaga in a way which renders the analysis easier. Material for the study of appa-bahu will be found in DELEU's book on the Bhagavati (Index, p.354, s.v. Relative Frequency). Reference: Jivabhigama 224-225 (S.II, pp. 241-42). The interlocutors are Mahavira and Goyama. A detailed description of the relationships (niksepa vis-a-vis paes' ogadha, niksepa vis-a-vis triad-cum-appabahu) must be reserved for a later occasion. ANALYSIS FIRST KALA MOTIF 63 tattha nam je te evam ahamsu: pancaviha samsara-samavannaga jiva pannatta, te evam hansu, tan jaha: eg'-indiya, be-indiya, te-indiya, caur'-indiya, panic-indiya. "se kin tam eg'-indiya?" "2 (eg'-indiya) duviha pannatta, tam jaha: pajjattaga ya apajjattaga ya." evam (be-indiya, te-indiya, caur'-indiya. "se kim tam panc'-indiya?") java "panc'-indiya duviha pa(nnatta), tam (jaha): pajjattaga ya apajjattaga ya." SECOND KALA MOTIF [1:] "eg-indiyassa nan, bhante, kevaiyan kalam thi pannatta?" "Goyan, jahannenan anto-muhuttam, ukkosenam bavisam vasa-sahassaim." "be-indiya (ssa nam, bhante, kevaiyam kalan this pannatta?" "Goyan, jahannenan anto-nu(huttan), ukkosenan barasa san vaccharini." evap te-indiyassa: (jahannenan anto-muhuttam, ukkosenan) eg'inapannan ra'indiyanan; caur-indiyassa: (jahannenan anto-muhuttan, ukkosenan) cham-nasa; pancendiyassa jaha (nnenan) anto-mu(huttan), ukkosenam tettisam sagarovamain. [II] "apajatta-eg'indiyassa nam (bhante) kevaiyam kalam thii pannatta?" "Goyama, jahannenam anto-mu (huttam), ukkosena vi anto (-muhuttam)." evam savvesim pi apajjattaganan (be-indiyanan, te-indiyanan, caur-indiyanan) java panclndiyanan. [III: pajatt-eg'-indiyana (pajjatta-be-indiyanay, pajjatta-te-indiyanam, pajjatta caur'-indiyanam, pajjatta-) java pancendiyanam puccha. "Go (yama), jahannenam anto (-mu= buttan), ukko (senan) bavisan vasa-sahassain anto-muhuttunain." evan ukkosiy vi thil anto-muhutt'una savvesim pajjattanam kayavva. [1:] "eg'-indie nam, bhante, eg'-indie tti kalao kevac-ciram hoi?" "Goyama, jahannenam anto-mu (huttam), ukko (senam) vanassai-kalo." "be-indie nam, bhante, be-indie tti kalao kevac-ciram hoi?" "Goyana, jaha (nnenap) anto-mu(huttan), ukkosenam sankhejjan kallan." (te-indie) java caur'-indie: samkhejjam kalam. "pancendie nam, bhante, pancendie tti

Page #89
64 kalao kevac-ciram hoi?" "Goyana, jaha (nnenan) anto-muhuttan), ukko (senan) sagarovanssahassam sairegam." ------ [II:] "apajjatta-eg'indie nam, bhante, (apajjatta-eg'-indie tti) kalao kevac-ciram hoi?" "Goyama, jahannenam anto-mu (huttan), ukkosena vi antomuhuttam." (evam apajjatta-be-indie, -te-indie, -caur'-indie) java panc'-indiyaapajjattae. [III:] "pajjattaga-eg'-indie nam, bhante, (pajjattaga-eg'-indie tti) kalao kevac-ciram hoi?" "Goyama, jahannenam anto-muhuttam, ukkosenam samkhijjaim vasa-sahassain." evay [pajjatta-] be-indie vi. navaran sankhejjain vasain. "[pajjatta-] te-indie nam, bhante, (pajjatta-te-indie tti kalao kevac-ciram hoi?" "Goyama, jahanne= pan anto-muhuttag, ukkosenan) sankhejja ra'indiya." [pajjatta-] caur"-indie pan, sankhejja masa, pajjatta-panc-indie, sagarovana-saya-puhattan siregan. ------ THIRD KALA MOTIF APPA-BAHU THE CANONICAL NIKSEPA [I:] "eg'-indiyassa nam, bhante, kevaiyam kalam antaram hoi?" "Goyama, jahannenam anto-muhuttam, ukkosenan do sagarovana-sahassain sankhejja-vasa-m-abbhahiyain." indiyassa nam (bhante) antaram kalao kevac-ciram hoi?" "Goyama, jahannenam antomuhuttam, ukkosenam vanassai-kalo." evam te-indiyassa, caur-indiyassa, pancendiyassa. [II] apajjat taganam evam ceva. [III:] pajjattagana vi evam ceva. | 224 | ------ [I] "eesi nam, bhante, eg'-indi (ya)-be-in (diya)-te-in (diya)-cau(r'-indiya)-panc'indiyanam kayare 2 (kayare)hinto appa va bahuya va tulla va vises'-ahiya va?" "Goyama, savva-tthova pancendiya, caur'-indiya vises'-ahiya, te-indiya vises'-ahiya, be-indiya vises'-ahiya, eg'-indiya ananta-guna. [II:] evam apajjat taganam: savva-tthova pancendiya apajjattaga, caur'-indiya apajjattaga vises'-ahiya, te-indiya apajjat taga vises'-ahiya, be-indiya apajjattaga vises'-ahiya, eg'-indiya apajjattaga ananta-guna, sa-indiya apa (jjat taga) vi (ses'-ahiya). [III:] savva-tthova caur'-indiya pajjattaga, pancendiya pajjattaga vises'-ahiya, be-indiya-pajjattaga vises'-ahiya, teindiya-pajjattaga vises'-ahiya, eg'-indiya-pajjattaga ananta-guna, sa-indiya pajjattaga vises'-ahiya." [IV] "eesi nam, bhante, sa-indiyanam pajjat taga-apajjattaganam kayare 2 (kayare) hinto (appa va bahuya va tulla va vises'-ahiya va)?" "Goyama, savvatthova sa-indiya apajjattaga, sa-indiya pajjattaga sankhejja-guna." eva ey-indiya vi. "eesi nam, bhante, be-indiyanam pajjat tapajjat taganam kayare 2 (kayare) hinto appa va bahuya va tulla va vises'-ahiya va?" "Goyama, savva-tthova be-indiya pajjattaga, apajjattaga asamkhejja-guna." evan tendiya-caur' -indiya-pancendiya vi. [V:] "eesi nam, bhante, eg'-indiyanam be-indi (yanam) te-indi (yanam) caur'-indi (yanam) pancendiyanam pajjat taganam apajjat taganam ya kayare 2 (kayarehinto appa va bahuya va tulla va vises'-ahiya va)?" "Goyama, savva-tthova caur'-indiya pajjattaga, pancendiya pajjattaga vises'-ahiya, be-indiya pajjattaga vises'-ahiya, te-indiya pajjattaga vises'ahiya, pallcendiya apajjattaga asarkhejja-guna, caur-indiya apajjatta vises'-hiya, teindiya-apajjatta vises'-ahiya, be-indiya apajjatta vises'-ahiya, eg'-indiya-apajjatta "be ------

Page #90
ANALYSIS 65 ananta-guna, sa-indiya apajjat ta vises'-ahiya, eg'-indiya-pajjatta samkhejja-guna, saindiya-pajjatta vises'-ahiya, sa-indiya vises'-ahiya.' "COLOPHON" se ttam pancaviha samsara-samavannaga jiva pa (nnatta). 1 225 1 A catalogue or a glossary of all the "elements" is not envisaged. Many of them have been mentioned directly and indirectly in the present and in the previous Section (compare in particular the list of determinants in Section g and $47 'Analysis'). A systematic study of elements should be supplemented by a study of the reference devices (java etc.) and of the rudimentary elements of a meta-language (e.g. "samcitthana, used in Jivabhigama for one of the three kala motifs). There exists in fact a close connection between our reference devices and the beginnings of a meta-language, as there is little difference between an abbreviated quotation like "kayare 2 java vises?ahiya va"(40) and a term like "appa-bahum", "appa-bahuyam" (verse in $47; verse quoted in the Analysis for $538-40). Whenever we study a text containing features with a more general distribution ("typical elements", "formulas", "cliches", "topics", "standard patterns"), we have to project the individual feature (this may be structural, phraseological, or lexicographical) on the background of its entire employment area. This throws light on both the meaning (function) of the feature and the interrelation of the relevant works. Below, hints for the study of employment areas have been given with reference to elements. References to elements (determinants only) occurring in the Entries of Chapter 5 (e) have been added at the end. The sets of determinants are always complete sets (two and only two, three and only three determinants). With two exceptions, elements of the niksepa proper have not been considered. BHAGAVATI Determinants "davv'-atthayae", "paes'-atthayae". Sub-determinants of dao and pao: "ogh'-adesenar", "vihan'-adesenam". (Distribution in the canon:) Sub-determinants in Bhagavati only (Sataka 25). Determinants in Bhagavati and Jivabhigama only, majority in the former. Determinants "bhav'-adesenam", "kal'-adesenam". Part of the question: "gai-r-agaim karejja". Determinants and "gai-r-agaim karejja" largely concomitant. (Distribution:) Determinants-plus-gai-r-agaim karejja" in Bhagavati only (Satakas 11 and 24; technical term: "samveho"). Determinants alone in Bhagavati only (Satakas 11 and 24). "gai-r-agaim

Page #91
66 THE CANONICAL NIKSEPA karejja" alone as a reference to the relevant Bhagavati passages outside Bhagavati. occasionally found Determinants "davva" and "bhava", i.e. only these two determinants. [Distribution:] Mainly in Bhagavati. JIVABHIGAMA Kala triad with or without appa-bahu as its fourth member. [Distribution:] Kala triad with appa-bahu mainly in Jivabhigama, occasionally outside it. Kala triad alone (or single kala motifs) occasionally in Jivabhigama and other works. - Technical term for one of the kala motifs ("... kalao kevac-ciram hoi?") "samcitthana" in Jivabhigama, "anubandha" in Bhagavati and Prajnapana. "tattha nam je te". [Distribution:] Mainly Jivabhigama, occurrences outside Jivabhigama mainly borrowings from (or references to) Jivabhigama. PRAJNAPANA Determinants "davv'-atthayae", "paes'-atthayae", "davv'-attha-paes'-atthayae". [Distribution: In Prajnapana only. Occurrences outside Prajnapana are borrowings from Prajnapana. Mostly combined with appa-bahu (and different from the twofold set "davv'atthaye", "paes-atthaye"). Determinants "oghan-atthayae", "paes-atthayle", "oghana-paes-atthayle". (Distribution:] In Prajnapana only. Determinants "davv'-atthayae", "paes'-atthayae", "ogahan'-atthayae". [Distribution: In Prajnapana only (Prajnapana Chapter 5). Determinants"... kalao, khettao ..." (niksepa with two determinants in chiasmal arrangement, compare $542-44). Predicate avahiranti. [Distribution:] Chiasm-cum NANDI predicate in Prajnapana only (Chapter 12). Occurrences outside Prajnapana are borrowings from this work. Chiasm alone is occasionally found outside Prajnapana (and as an integral element of the respective works). "se kim tam", "tam samasao". [Distribution:] In Nandi only (occurrences outside Nandi are borrowings from Nandi).

Page #92
ANALYSIS 67 The following elements are integral parts of "parallels" (i.e. of "close" parallels): davy'-atthayae plus ogh'-adesenam/vihan'-adesenan (55). bhav -adesenan, kal'-adesenan (53). davv-atthayae, paes'-atthayae, davy'-attha-naes'-stthayse ($56; here Bhagavati has borrowed from Prajnapana). ogahan'-atthayae, paes'-atthayae, ogahana-paes'-atthayae ($60). Each occurrence of such a set constitutes a parallel in the sense of "close" parallel. It must be admitted that the number of close parallels (most of them contain such sets) is considerable and even greater than the number of "canonical niksepas".

Page #93
CHAPTER 5 THE ENTRIES (A) SAMUKHA, DAVVAO TYPE BHAGAVATI 2.1.90. Nos. 19-22 (981-4) form a block. REFERENCES: Ags p. 117'; S.I, p.420; DELEU p.89 (II 1'); WEBER pp. 261-62 (WEBER'S SS 42-44). "Khandaya" tti samane bhagavam Mahavire Khandayam Kaccaya (na-sagottam) evam vayasi, "se nunan tumam, Khandaya, Savatthie nayarie Pingalaenam niyanthenam Vesaliya-savaenam inan akkhevam pucchie: 'Magaha, kim sa-ante LOE anante LOE, evam tam (sa-ante JIVE anante JIVE, sa-anta SIDDHT ananta SIDDHI, sa-ante SIDDHE anante SIDDHE, kena va maranenam maramane jive vaddhati va hayati va?') jen' eva mama antie ten' eva havvam agae. se nunam, Khandaya, ayam atthe samatthe?" "hanta atthi." "je vi ya te, Khandaya, ayam eyaruve abbhatthie cintie patthie mano-gae samkappe samuppajjittha: kim sa-ante LOE anante LOE?' tassa vi nam ayam atthe: evan khalu mae, Khandaya, cauvvihe LOE pannatte, tam jaha: davvao khettao? ka laobhavao". davvao nam: ege LOE. sa-ante. khet tao nam LOE: asamkhej jao joyana-kodakodio ayamavikkhambenam asamkhejjao joyana-kodakodio parikkhevenam pannatta). atthi puna saante. kalao nam JOE: na kayavi na asi, na kayavi na bhavati, na kayavi na bhavissati, bhavimsu ya bhavati ya bhavissai ya, dhuve nitie sasate akkhae avvae avatthie nicce. n'atthi puna se ante. bhavao nam TOE: ananta vanna-pajjava gandha (-pajjava) rasa= (-pajjava) phasa-pajjava ananta samthana-pajjava ananta garuya-lahuya-pajjava ananta agaruya-lahuya-pajjava. n' atthi puna se ante. se ttam, Khandaga, davvao' loE sa-ante, khet tao? 10E sa-ante, kalao 10EUR anante, bhavao LOE anante." PARALLELS: No.2 (Sthana, SMC p.1214). Nos.388-386 $920A-B). Bhagavati 13.4.47879; S.I, p.683. Acara Ni. 176, 238. Mulacara 7.40 (LEUMANN, Uhersicht. p.17).

Page #94
ENTRIES 69 Avasyaka Ni. 1057 (Haribhadra p.494deg). Analysis. Rsibhasitani 31. For Sutraksta see the ANALYSIS: Text in parentheses (following evam tam) taken from Bhagavati 2.1.90 (S.I, p.418: Skandaka episode). "Examination" (p.53 supra) of LOE, JIVE, SIDDHI, SIDDHE in Nos. 19-22 (991-4); marana (supra and S.I, p.421) treated in a different manner. Structure in Nos. 19-22 (91-4) identical, text contiguous. Corresponding to the main question ('kim sa-ante ... anante ...?') - recurring at the beginnings of Nos. 19-22 (991-4) - sa-ante/anante is added to the quantitative statement given against each determinant. Refer for this formula also to the concluding passages in Nos. 19-22 (991-4: se ttam, ...). Concluding passages recur in Nos.53, 55 (SS29, 30: se ttam ... (davva-loga)), No.45$26 (se ten'atthenam ... (davva-loga)) and No. 8241 (se ten' atthenam ... [Niramukha)). For a partial parallel to the series of catchwords refer to Sutraksta 2.5 (S.1, p.170): vs. 12 (loe), vs.13 (jive), vs.25 (siddhi). The general topic (loe, jive, etc.) in Nos. 19-22 (981-4) is in keeping with the preceding passages (sutra 90). nam (after the determinants) is typical of the execution section in the davvao type niksepas. NOTES: sagotta (sa-gotra) is "samana-gotra" (Panini 6.3.85); Kaccayana-sagotta = "Katyayana-gotriyaih samana-gotre" (Abhidhanarajendra III, p.1834). For Kaccayanasagotta refer to Candraprajnapti (10.16.48; S.II, p.714); for Kaccayana-gotta refer to Sthana (7.674; S.I, p.278). For the Brahmin Skandaka see DELEU p.40. Vaisaliya is one of Mahavira's names (SCHUBRING $ 17). akkheva is aksepa - prasna (Abhayadeva Ags p. 114). Magaha (vocative): Skandaka was apparently a native of Magadha. "mama antie" in the sense of "aham''. havvam = "quickly" (PISCHEL SS 336-37). se ... atthe samatthe? = "is this correct?" For ayama/vikkhambha (length/breadth) refer to Abhayadeva (AgS p. 119": "ayamo dairghyam, viskambho vistarah"). parikkheva = paridhi (Abhayadeva Ags p. 1190), "circumference". The canonical prose cliche "na kayavi na ... nicce" stands for "eternity". pajjava = visesa (Abhayadeva Ags p.1190; SCHUBRING $ 60). For garuya/lahuya refer to Abhayadeva (Bhagavati 1.9.73, Ags p.960: "... gurulaghu-dravyam rupi, aguru-laghu-dravyam tv arupi ... guru-laghur vayuh ... aguru-laghv akasam ..."); to the Curni (p.43) on Nandi 43; to Visesavasyaka Bha.653-56 (including Avasyaka Ni.40, Jinabhadra p.131). guru/laghu refers to sparsa (Sthana 8.760, S.I, p.288; see also the gatha quoted in Abhayadeva's commentary on Bhagavati: "gatha 2", Ags p.96'). For general information on Nos. 19-22 (91-4) see WEBER pp. 196-97. NO.20$2. BHAGAVATI 2.1.90. - REFERENCES: Ags pp. 1176-1184; S.1, p.420; DELEU p.89 (II 1'); WEBER p.263 (45). "je vi ya te, Khandaya, (ayam eyaruve abbhatthie cintie patthie mano-gae samkappe samuppajjittha: "kim) java sa-ante JIVE anante JIVE?' tassa vi nam ayam atthe:

Page #95
70 THE CANONICAL NIKSEPA evam khalu (mae, Khandaya, cauvvihe JIVE pannatte, tam jaha: davvao' khetta. kalaobhavao".) java davvao' nam: ege JIVE. sa-ante. khettao nam JIVE: asamkhejja-paesie asamkhejjapaes'-ogadhe. atthi puna se ante. kalao nam JIVE: na kayavi na asi, (na kayavi na bhavati, na kayavi na bhavissati, bhavimu ya bhavati ya bhavissai ya, dhuve nitie sasate akkhae avvae avatthie) java nicce. n'atthi puna se ante. bhavao nam JIVE: ananta nana-pajjava ananta damsana-pa (jjava) ananta caritta-pa (jjava) ananta agurulahuya-pa (jjava). n'atthi puna se ante. JIVE anante, bhavao se ttam: davvao' JIVE sa-ante, khettao? JIVE sa-ante, kalao JIVE anante." PARALLELS: No.1981. - Dasavaikalika Ni.65, 220. ANALYSIS: Text in parentheses (followed by java) taken from No.1981. NOTES: For paesa = "unit of space" see Tattvartha 5.7 ff. ogadha (avagadha) = "interlocked", "sustained"; cf. Abhayadeva on Bhagavati 1.6.55 (AgS p.83): "ogadha loli-bhavam gatah": the pudgalas which acquired a state of being mingled together with other ones. ogadha is in most cases connected with paesa (pp.57-58 and 62). For an explanation of this term refer to Abhayadeva on Bhagavati 5.7.218 (Ags p.2374): "avagahana ni dravye sankoca-vikocayor abhave sati bhavati, tat-sad-bhave ca na bhavati, ... drumatve khadiratvam iveti"). NO.2183. BHAGAVATI 2.1.90. - REFERENCES: Ags p.1184; S.I, p.420; DELEU P.89 (II 1'); WEBER p.264 (8 46). "je vi ya te, Khandaya, puccha: im' eyaruve ( abbhatthie cintie (patthie mano-gae samkappe samuppajjittha: kim) java sa-anta SIDDHI ananta SIDDHI?' tassa vi nam ayam atthe: Khandaya, mae evam khalu cauvviha SIDDHI pa(nnatta), tam (jaha): davvao' (khettao? kalao bhavao"). davvao nam: ega SIDDHI. sa-anta. khettao? nam SIDDHI: panayalisam joyana-saya-sahassaim ayama-vikkhambhenam ega joyana-kooi bayalisam ca joyana-saya-sahassaim tisam ca joyana-sahassaim donni ya aunapanna-joyana-sae kimci vises'-ahie parikkhevenam. atthi puma se ante. kalao nam SIDDHI: na kayavi na asi, (na kayavi na bhavati, na kayavi

Page #96
ENTRIES na bhavissati, bhavimu ya bhavati ya bhavissai ya, dhuve nitie sasate akkhae avvae avatthie nicce. n' atthi puna se ante). bhavao ya jaha LOYASSA taha bhaniyavva. tattha: davvao SIDDHI sa-anta, khettao? SIDDHI sa-anta, kalao SIDDHI ananta, bhavao SIDDHT ananta." PARALLELS: No. 1981. ANALYSIS: Text in parentheses (text followed by java, cliche for "eternity'') taken fron No. 1991. 4 (following davvao') is an abbreviation, which here stands for the series of four determinants as given in No. 1991. "tattha" corresponds to "se ttam" in SS 1, 2, 4 (concluding passages). NOTES: siddhi = "isat-pragbhara prthivi" (Abhayadeva Ags pp. 1190-120deg); compare Abhayadeva's explanation with Sthana 8.843 (S.I, pp.293-94) and Samavaya 42 (S.I, p.326). NO.2284. BHAGAVATI 2.1.90. - REFERENCES: Ags p.1189;s.I, pp.420-21; DELEU p.89 (II 1'); WEBER p. 266 (S 47). "je vi ya te, Khandaya, (ayam eyaruve abbhatthie cintie patthie mano-gae samkappe samuppajjittha) java "kim sa-ante SIDDHE 7 anante SIDDHE?' tam c'eva (tassa vi ya ayam atthe: evam khalu mae, Khandaya, cauvvihe SIDDHE pannatte, tam jaha: davvao khettao? kalaobhavao.) java davvao' nam: ege SIDDHE. sa-ante. khe(ttao' nam) SIDDHE: asamkhejja-paesie asamkhejja-paes'-ogadhe. atthi puna se ante. kalao nam SIDDHE: 5'-aie apajjavasie. n'atthi puna se ante. bha (vao nam) SIDDHE: ananta nana-pajjava ananta damsana wan da vaxi japan, ano anthi puna pajjava (ananta caritta-pajjava) java ananta aguruya-lahuya-pa (j java). n'atthi puna se ante. se ttam: davvao' SIDDHE sa-ante, khettao? SIDDHE sa-ante, kalao SIDDHE anante, bhavao" SIDDHE anante." PARALLELS: No. 1991. ANALYSIS: Text in parentheses (followed by java) taken from No.1991.

Page #97
72 THE CANONICAL NIKSEPA NOTES: sa-pajjavasiya/apajjavasiya almost always concomitant with s'-adi/anadi. NO.23$5. BHAGAVATI 2.10.117. Nos. 23-27 ($55-9) form a block. REFERENCES: AgS p. 147; S.I, pp.433-34; DELEU p.94 (II 10). "kati nam, bhante, atthikaya pa (nnatta)?" "Goyama, panca atthikaya pa (nnatta), tam jah: DHAMM-ATTHIKAE, ADHAMM-ATTHIKAE, AGAS-ATTHIKE, JIV-ATTHIKAE, POOGALATTHIKAE." "DHAMM'-ATTHIKAE nam, bhante, kati-vanne kati-gandhe kati-rase katiphase?" "Goyama, avanne agandhe arase aphase aruvi ajive sasae avatthie loga-davve. se [DHAMM'-ATTHIKAE 7 sama sao pancavihe pannatte, tam jaha: davvao khettao2 kalao3 bhavao gunao davvao nam DHAMM'-ATTHIKAE: ege davve. khettao? nam: loga-ppamana-mette. kalao3: na kayavi na asi, na kayavi n' atthi (na kayavi na bhavissati, bhavimsu ya bhavati ya bhavissai ya, dhuve nitie sasate akkhae avvae avatthie) java nicce. bhavao1: avanne agandhe arase aphase. gunao": gamana-gune." PARALLELS: Nos. 23-27 ($85-9) recur in Sthana as borrowings (5.3.530, SMC pp.316a_ 316b): 0: Nos.9-13 (also contiguous). OKUDA, verse "K:44". ANALYSIS: Text in parentheses (followed by java) is a canonical cliche for "eternity" (see No. 1991). Structure in Nos. 23-27 ($55-9) identical, text contiguous. gunao is not a standard determinant. aruvi, ajive, etc. occur in the introduction but not in the execution. The 11 remaining niksepas in Sthana (Nos. 1-8, 14-16) are borrowings from post-canonical literature (pp. 156-57). For "samasao" and "se/tam" as a peculiarity of Nandi see No.66$14. In Nos. 23-27:55-9 (and Nos. 9-13), the catch-words recur only once, viz. in the execution for davvao' (same procedure in No.71$18). Nos. 23-27 ($55-9) appear at the beginning of Uddesa 10 and constitute the whole sutra 117. The general topic "atthikae" in Nos. 23-27 ($5-9) is in keeping with the following sutras 118, 122-24 (119: jiva; 120-21: log'-agasa / alog'-agasa). In the parallel cases, "n' atthi" is mostly replaced by "na bhavati". NOTES: bhavimsu is singular (similar cases PISCHEL SS 518). Abhayadeva (AgS p.148b) explains bhavao by "paryayatah" and gunao by "karyatah". For gamana-guna as the basis for the movement of the jivas refer to Abhayadeva (AgS p.148b: "jiva-pudgalanam gaty-upastambha [sic! upastambha = "support"] hetur matsyanam jalam iveti"). For general information on Nos. 23-27 ($55-9) see WEBER pp. 206-07 and SCHUBRING SS 57.

Page #98
ENTRIES 73 NO.2486. BHAGAVATI 2.10.117. - REFERENCES: Ags p. 1476; s.1, p.434; DELEU p.94 (II 109). AHAMM' ATTHIKAF vi evan c'eva, navaram: gunaoo: thana-gune ANALYSIS: For vi evam c' eva refer to No. 235. NOTES: navaram - "only" (Hemacandra, SH. 2.188-89, p.418; PISCHEL $ 184). The word navaram indicates variation. For thana-guna as the basis for inertia or inmobility of the jivas refer to Abhayadeva (AgS p. 148deg: "... jiva-pudgalanam ... sthity-upa= stambha(sic!)-hetur matsyanam sthalam iveti"). NO.2587. BHAGAVATI 2.10.117. - References: Ags p.1476; s.1, p.434; DELEU p.94 (II 104). AGAS-ATTHIKAE vi evam ceva, navaram: khettao? nam AGAS'-ATTHIKAE: loyaloya-ppa= nana-mette anante ceva. java gunao": avagahana-gume. ANALYSIS: For vi evam c' eva and java refer to No.23'5. NOTES: For avagahana as the receptacle of the jivas refer to Abhayadeva (Ags p. 148": "... jivadinam avakasa-hetur badaranam kundan iva"). NO.2688. BHAGAVATI 2.10.117. - REFERENCES: Ags pp. 1476-1482 ; s.1, p.434; DELEU p.94 (II 104). "Goyama, "JIV'-ATTHIKAE nam, bhante, kati-vanne kati-gandhe kati-rase kati-phase?" avanne (agandhe arase aphaset java aruvi jive sasae avatthie loga-davve. se [JIV-ATIHIKAE 7 samasao pancavihe pannatte, tam jaha: davvao' (khettao kalaobhavao") java gunao davvao nam JIV'--ATTHIKAE: anantaim jiva-davvaim. khettao?: loga-ppamana-mette. kalao: na kayavi na asi (na kayavi na bhavati, na kayavi na bhavissati, bhavimsu ya bhavati ya bhavissai ya, dhuve nitie sasate akkhae avvae avatthie) java nicce. bhavao puna: avanne agandhe arase aphase. gunao: uvaoga-gune." ANALYSIS: Text in parentheses (followed by java) taken from No.235 and No. 1991 (cliche for "eternity'').

Page #99
74 THE CANONICAL NIKSEPA NOTES: For uvaoga refer to Abhayadeva (Ags p. 148": "upayogah, caitanyam sakarana= kara-bhedam''; sakara-caitanya - jnana, anakara-caitanya - darsana; see the Notes in No. 66914). NO.27$9. BHAGAVATI 2.10.117. - REFERENCES: Ags p.1484; s.I, p.434; DELEU p.94 (II 104). "POGGAL'-ATTHIKAE nam, bhante, kati-vanne kati-gandhe (kati-)rase (kati-)phase?" "'Goyana, panca-vanne panca-rase du-gandhe attha-phase ruvi ajive sasae avatthie loga-davve. se [POGGAL'-ATTHIKAE_7 samasao pancavihe pannatte, tam jaha: davvao' khettao? kalaobhavaogunao". davvao nam POGGAL'-ATTHIKAE: anantaim davvaim. khettao": loya-ppamana-mette. kalao" na kayavi na asi, (na kayavi na bhavati, na kayavi na bhavissati, bhavinsu ya bhavati ya bhavissai ya, dhuve nitie sasate akkhae avvae avatthie) java nicce. bhavao: vannamante gandha (mante) rasa (mante) phasamante. gunao: gahana-gune." | 117 | ANALYSIS: java refers to the cliche for "eternity' (see No. 1991). NOTES: For gahana - "appropriation" (DELEU p.94) refer to Abhayadeva (Ags p. 1480: "... grahanam, parasparena sambandhanam, jivena vaudarikadibhih prakarair iti"). NO.35910. BHAGAVATI 8.2.321 (niksepa proper), 8.2.317 etc. (introduction). First member of the ajnana-triad (see p.45 above). - REFERENCES: Ags pp. 343, 3560; S.I, pp.540, 546; DELEU p. 147 (VIII 2o). "annane nam, bhante, kaivihe pannatte?" "Goyama, tivihe pannatte, tam jaha: MAI-ANNANE, SUYA-ANNANE, VIBHANGA-NANE." ... (follow 7 pages in the Suttagame edition) ... "MAI-ANNANASSA nam, bhante, kevaie visae pannatte?" "Goyama, se ("MAI-ANNANE_7 samasao cauvvihe pannatte, tam jaha: davvao khettao? kalaobhavao". davvao nam MAI-ANNANI: mai-annana-parigayaim davvaim janai pasai. evam (khettao nam MAI-ANNANI: mai-annana-parigayam khettam janai pasai. kalao nam MAI-ANNANI : mai-annana-parigae kale janai pasai.) java bhavao MAI-ANNANI: mai-annana-parigae bhave janai pasai."

Page #100
ENTRIES PARALLELS: jnana-pentad in the Nandi. - Rajaprasniya 60; S.II, p.86. Jivabhigama 7.267; S.II, pp. 258-59. Prajnapana 3.177, SII, p.328; ibid. 18.542, S.II, p.457. Tattvartha 1.9. ANALYSIS: See No.66914 (jnana-pentad). - evam ... java: text supplied on the basis of the preceding sentence. The ajnana-triad is missing in the Nandi (see p. 44 above). In the Nandi, ajnana is twofold (matyajnana and frutajnana) and not "examined" (not subjected to the niksepa procedure); a vibhanga-jnana is not mentioned at all. Thus the ajnana-triad seems to be a later development. The text of Nos. 35-37 (9910-12) and Nos. 30-34 is contiguous, the structure of the three ajnana-niksepas identical. The term visae (kevaie visae pannatte?) is unexpected. Abhayadeva takes "se" in the pro-. gramme either for -NANA-VISAE or for -NANE (Ags p.357deg: "se" ... ABHINI BODHIKA-JNANAVISAYAS tad vaBHINIBODHIKA-JNANAM ...). "se" no doubt stands for MAI-ANNANE. In the execution of Nos. 35-37 (9910-12), each ajnana is replaced by its "possessor" (MAIANNANE ... MAI-ANNANI). "parigayam khetta" (singular) and "parigae kale" (plural) supplied here, and in $S 11-12, on the basis of Abhayadeva (Ags p.360o). Nos. 35-37 (10-12) occupy (along with Nos. 30-34) the whole sutra 321, and the subject is in agreement with the surrounding sutras. NOTES: mati-jnana (common in the post-canonical literature) and abhinibodhika- jnana (common in the canon) are considered to be synonyms by the later Jain tradition (Tattvartha 1.13; Visesavasyaka Bha. 394-96 on Avasyaka Ni.12, Jinabhadra p.85); eventually, abhinibodhika-jnana gives way to mati-jnana. For "janai pasai" see the Notes in No.66 14 and also p. 46. For further information on jnana in Jainism refer to the articles of JAINI and ShH. NO.36$11. BHAGAVATI 8.2.321. - REFERENCES: Ags pp. 3566-357a; S.I, p.546; DELEU p. 147 (VIII 26). "SUYA-ANNANASSA nam, bhante, kevaie visae pannatte? "Goyama, se SUYA-ANNANE 7 samasao cauvvihe pannatte, tam jaha: davvao' (khettao? kalao' bhavao"). davvao nam SUYA-ANNANI: suya-annana-parigayaim davvaim aghavei pannavei paruvei. evam khettao (nam SUYA-ANNANI: suya-annana-parigayam khettam aghavei pannavei paru= vei.) kalao (nam SUYA-ANNANI: suya-annana-parigae kale aghavei pannavei paruvei). bhavao nam SUYA-ANNANT: suya-annana-parigae bhave aghavei tam c' eva (pamavei paruvei)."

Page #101
76 PARALLELS: No.35$10. ANALYSIS: 4 refers to the series of four determinants (cf. No.35 10). evam khettao2 (...) kalao3 (...) and tam c' eva (...): text supplied on the basis of the first sentence. The cliche "janai pasai" generally connected with jnana-passages (viz. Nos. 30-34, 35$10, 3712, 6614, 68515, 60516, 70517, 72519) has been replaced by the THE CANONICAL NIKSEPA ... NO.37$12. - cliche "aghavei paruvei". In some recensions, "damseti nidanseti uvadamseti" is added to "aghavei pannavei paruvei" (see Abhayadeva AgS p.360b). - NOTES: aghavei akhyapayati (PISCHEL SS. 88). For the cliche "aghavei paruvei" refer to LEUMANN, Ubersicht p.40b, lines 40 ff. ... BHAGAVATI 8.2.321. REFERENCES: Ags p.357; S.1, p.546; DELEU p.147 (VIII 2deg). "VIBHANGA-NANASSA nam, bhante, kevaie visae pannatte?" "Goyama, se VIBHANGA-NANE 7 samasao cauvvihe pannatte, tam jaha: davva1 4 (khettao kalao bhavao). davao pa VIBHAAGA-NANI: vibharga-nina-parigayin davvain janai pasai, evan (khettao nam VIBHANGA-NANI: vibhanga-nana-parigayam khettam janai pasai. kalao nam VIBHANGANANI: vibhanga-nana-parigae kale janai pasai.) java bhavao nam VIBHANGA-NANI: vibhanganana-parigae bhave janai pasai." | 321 | PARALLELS: No.35$10. Sthana 7.659 (S.I, pp. 276-77). Bhagavati 3.6.161 (S.I, p.462); ibid. 8.2.317 (S.I, pp. 540-41); ibid. 9.31.365 (S.I, p.578). ANALYSIS and NOTES: 4 refers to the four determinants. evam java: text supplied on the basis of the first sentence. vibhanga is here invariably prefixed to jnana (and not to ajnana) although it is traditionally considered a kind of ajnana, standing for avadhy-ajnana. vibhanga designates a fraction of avadhi-jnana (cf. Avasyaka Ni.65, Haribhadra p.45a; Abhayadeva AgS p.344: "avadhi-bhedo vibhangah") As such, it has the connotation of incomplete and merely partial knowledge (hence the identification with ajnana). For vibhanga-jnana see also LEUMANN, Ubersicht pp.41 ff.; SCHUBRING SS 79. NO.61513. UTTARADHYAYANA 24, vss.4-8 (niksepa proper vss.6-7). - REFERENCES: DLJP p.5153; S. II, p. 1022; CHARPENTIER p.179.

Page #102
ENTRIES Below we have indented the spurious vss.5-7 as a block, and vs.6 (programme) has not been set off against the rest. alambanena (1) kalena (2) maggena (3) jayanai (4) ya cau-karana-parisuddham samjae iriyam rie vs.4 tattha: alambanam (1) nanam damsanam caranam taha, kale (2) ya divase vutte, magge (3) uppaha-vajjie. vs.5 davvao' khettao? c'eva kalao bhavao4 taha JAYANA (4) cauvviha vutta, tam me kittayao suna. vs.6 davvao': cakkhusa pehe, juga-mittam ca - khettao, kalao: java riijja, uvautte ya - bhavao. vs.7 indiy'-atthe vivajjitta sajjhayam ceva pancaha tam-mutti tap-purakkare uvautte riyam rie. vs. 8 PARALLELS: See the various references to the juga-mayae formula as given in the Notes. Also compare Acara Ni.311-12; Mulacara 5.104-09 (OKUDA pp. 58-59). ANALYSIS: Vss. 5-7 are ignored by the Curni (see below); vs.8 clearly continues vs. 4 (the same refrain: samjae iriyam rie / uvaut te riyam rie); uvautte in vs.7 is a repetition of uvautte in vs.8; kalao in vss.6-7 is somewhat unexpected after the inclusion of kalena (2) in vs.4; "pehe, juga-mittam'' in vs.7 is a transformation of an earlier canonical formula (see the Notes). It would therefore appear that verses 4 and 8 form one unit (which represents an old description of iriya) and that verses 5-7 were inserted at a later date. On the basis of the Curni text (and Jacobi's rendering in SBE 45, pp. 130-31) this small piece can be translated in the following way: "The walking of a well-disciplined monk should be pure in four respects: in respect to the alambana complex (see the Curni), in respect to time, in respect to the way, in respect to effort (yatna). verse 4 (The monk) should walk with due attention, avoiding the (five) objects of the senses and the five kinds of study (see Uttaradhyayana 30, vs.34; S.II, p. 1037), being the embodiment of "that" (tat = correct iriya), being devoted to "that" (compare Acara 1.5.6.323; S.I, p.19)." | verse 81 Incidentally we may mention that vs.4 contains an archaic niksepa-like structure with four determinants, reminiscent of our fourfold set "(dravya) - ksetra - kala - bhava". See p.58 above. The word "karana" even supplies an equivalent of our term "determinant", while the later nomenclature has no general term for dravya etc. Below we supply the text of the Curni (pp. 266-67). It should be noted that svadhyaya (study) during the "iriya" is expressly prohibited according to the interpretation of the Curnikrt ("na ca svadhyayam kurvata ...").

Page #103
THE CANONICAL NIKSEPA "attha u pavayana-mata" ity-adi gatha-trayam (vss. 1-3) gatartham. ------ "alambanena" gatha-dvayam (vss. 4 and 8): irya-samitir abhidhiyate. "ira gati-preranayoh" (cf. Vacaspatyam "ira gatau prerane") ira gatau, gantaryam gamanam. tat karana-parisuddham vaktavyam. tad yatha: alambanena (1), kalena (2), margena (3), upayuktena (4, see the note) ca. alambanena karanena: caitya-vandana-acaryadi-prayojana-sarira-cintadina karanena gamanam kartavyam, na hi nir-nimittam. tatha agame 'py abhihitam: java nam ayam jive eyati veyati calatity adi' (cf. Bhagavati 3.3.152, S.I, p. 456, lines 26-27). kalena: yad yasmin kale kartavyam tasminn eva karoti. yatha bhiksa-kale bhiksartham paryatati. evam sarva-kale mantavyam. margena: samyamopaghata-rahitena gantavyam. Yatnena: yugantar ra-pralokina upayuktena gantavyam. (End of the commentary on vs. 4.) indriyarthavyaksipe tena gantavyam. na ca svadhyayam kurvata gantavyam. tan-murtina tad eva puraskrtya gan= tavyam. (End of the commentary on vs.8.) ------ idanim bhasa-samitih: "kohe mane ya" ity-adi gatha-dvayam (vss. 9-10). in line 4 of the Curni text, jayanai/yatnena has been replaced by "upayuktena", in line 10, jayanai/yatnena has been explained by "upayuktena". Milacara 5.105 (OKUDA p.59; parallel to our vs.4) has replaced jayana by "uvaoga" (op.cit.p.125 on 5.105). By contrast, the word uvautte of vs.8 has not been mentioned in the Curni (lines 10-12). Among the inserted verses 5-7, vs.5 supplies short explanations for alambana, kala, marga; vss.6-7 supply a fully fledged niksapa for JAYANA. The explanation of a lambana is not reflected in the Curni (the Curni version recurs in the following: Vasunandin on Mulacara 5.106; Aparajita on Mularadhana 119!; see also OKUDA, p.125 on Mulacara 5.105). jayana is embedded into two different dialectical structures: "archaic" niksepa on iriya (jayana - karana No.4), normal niksepa on jayana itself (JAYANA = catch-word). - JACOBI's translation of vss.5-7 (SBE 45, p.130): "The cause is: knowledge, faith, and right conduct; the time is day-time; the road excludes bad ways. 15 The effort is fourfold, viz. as regards: 1. substance, 2. place, 3. time, and 4. condition of mind. Hear me explain them. 161 With regard to substance: the (walking monk) should look with his eyes; with regard to place: the space of a yuga (i.e. four hastas or cubits); with regard to time: as long as he walks; and with regard to condition of mind: carefully. 17" NOTES: For jayana ("effort") see LEUMANN, Aupapatika p.120 and SCHUBRING $ 173. jugamitta (mitta = mat ra) "as long as a yoke''; 1 juga = 4 cubits; see Samavaya 17.4, S.I, p.357; KIRFEL, Kosmographie p. 337. --- At the beginning of the Analysis we mentioned that vs. 7 has transformed the traditional formula (juga-mayae ...). We shall now supply the references and quotations for the old formula: Acara 2.3.1.718 (S.I, p.60) "je bhikkhu va 2 (bhikkhuni va) gamanugamam duijjamane purao juga-mayam pehanane datthuna tase pane ... payam riyejja ..."'; Bhagavati 18.8.638 (S.I, p.776) "bhaviy'-appane purao duhao juga-mayae pehae riyam riyamanassa ... tassa nam bhante kim iriya-vahiya kiriya kajjai ...?"; Dasasruta 6.150 (S.II, p.930) "sammam kaena phasemane palemane purao juga

Page #104
ENTRIES 79 mayae pehamane datthuna tase pane ... pae riejja ..."; Dasavaikalika 5.1.2-3 (S.II, p.954) "purao juga-mayae pehamano mahim care ...". The wording of the Tattvartha (Bhasya) is close to the old formula: Tattvartha 9.5 "tatravasyakayaiva samyamartham sarvato yuga-matra-niriksana-yuktasya sanair nyasta-pada gatir irya-samitih". The phrase "purao juga-mayae" occurs also in the Oghani ryukti (Pindesana 432, see METTE p.176). The formula appears with some variants in Mulacara 1.11 ("... jug'antara-ppehina ... iriya-samidi have ...") and ibid. 5.106 (see OKUDA p.59: "iriyavaha... avalogantena hodi ... purado juga-ppamanam ..."). NO.66 $14. NANDI 1-5 [6] (introduction), NANDI 16 (niksepa proper). First member of the jnana-pentad (see p.44 above). - REFERENCES: PTS pp. 17, 21, 30; Ags pp.65, 716, 75, 760, 978-97b; S.11, pp. 1063, 1065; DELEU p. 147 (Bhagavati VIII 20). nanam pancaviham pannattam, tam jaha: ABHINI BOHIYA-NANAM, SUYA-NANAM, OHI-NANAM, MANAPAJJAVA-NANAM, KEVALA-NANAM. 111 tam samasao duviham pannattam, tam jaha: paccakkham ca parokkham ca. 121 "se kim tam paccakkham?" "'paccakkham duviham pannattam, tam jaha: indiya-paccakkham (ca) no-indiya-paccakkham ca." | 31 "...(3 lines in the Suttagame edition) ..." | 41 "se kim tam no-indiya-paccakkham?" "no-indiya-paccakkham tiviham pannattam, tam jaha: OHI -NANA-paccakkham, MANA-PAJJAVA-NANA-paccakkham, KEVALA-NANA-paccakkham." 5 "se kim tam OHI-NANA-paccakkham?" "...(3 pages in the Suttagame edition) ..." | 61- 15 | tam (-NANAM 7 samasao cauvviham pannattam, tam jaha: davvao' khittao' kalaobhavao. tattha davvao nam OHI-NANI: jahannenam anantaim ruvi-dawaim janai pasai, ukkosenam savvaim ruvi-davvaim janai pasai. khittao nam OHI-NANI: jahannenam angulassa asamkhi = jjai-bhagam janai pasai, ukkosenam asamkhijjaim aloge loga-ppamana-mittaim khandaim janai pasai. kalao nam OHI -NANI: jahannenam avaliyae asankhijjai-bhagam janai pasai, ukkosenam asamkhijjao ussappinio avasappinio aiyam anagayam ca kalam janai pasai. bhavao nam OHI-NANI: jahannenam anante bhave janai pasai, ukkosenam vi anante bhave janai pasai, savva-bhavanam ananta-bhagam janai pasai." | 16 | PARALLELS: No.35 10. - The jnana-pentad recurs in the Bhagavati as a block. - Bhaga= vati 9.31.369; S.I, p.580. Upasakadasa 1.12.14; S.I, pp. 1134, 1135, 1138. Jivabhigama 3.216; SII, p. 239. Prajnapana 30.663; S.II, pp.514-15 (referred to by Siddhasena Divakara: Sanmatitarka 2.4.). Tattvartha 1.21-23, 26, 28. Avasyaka Ni.24-25, 29-37, 66 (Haribhadra pp. 298 ff.). Anuyogadvara 1.145; S. II, pp. 1085, 1147. Jitakalpa Bha. 36-73, 2127. Avasyaka Niryukti Curni pp.37 ff., 67-68. Visesavasyaka Bha.565 ff.

Page #105
THE CANONICAL NIKSEPA (Jinabhadra pp. 118 ff.). ANALYSIS: Nos.66 14, 6815, 69 16 each form one sutra. All the five niksepas (they are not contiguous) agree in their subject with the general context. They were obviously transferred from Nandi to Bhagavati (and not vice versa). The structure of all members of the pentad is identical (and different from that of No.71918). In Nandi, the word "samasao" in the programmes of the pentad is always preceded by a pronoun ("tam" in Nos.66 14, 68915, 69916, 70917; "se" in Nos. 30, 32-34) which stands for the catch-word. Examples of se samasao/tam samasao (Bhagavati passages influenced by the Nandi) are also found in the following: Nos. 23-27: 985-9; 31; 35-37: 3810-12). "samasao" in Nandi indicates a previous treatment of a more detailed character. This word has become a common expression in the niksepa nomenclature of the post-canonical literature. Short questions ("se kim tam ...?") and the word "samasao" in the programme (also the word "tattha" introducing in one case the execution) are peculiarities of Nandi (also of Anuyogadvara) They mostly occur in connection with ramification (subdivision). In the execution of Nos 66914, 69$10, 70917, 7219 (also Nos. 35-37: 9810-12), each jnana is replaced by its "possessor". For the remaining No.68915 (= No.33) see its text. For details about "se kim tam ...?" see No.53%29. NOTES: ruvi-davva im = "pudgala-dravyani" (Abhayadeva on Bhagavati 8.2.323, Ags p.3594). For "janai" (sakara character of jnana) and "pasai" (darsana, anakara character of jnana) see Visesavasyaka Bha.760 (Jinabhadra p. 146); Malayagiri (pp. 137-138") on Nandi; Abhayadeva (Bhagavati, Ags p.3599); Haribhadra (PTS p.30: "janati visesakarena, pasyati samanyakarena"). For the - later - Nandi formula ("janai, na pasai": No.70917; also Prajnapana 30.661-63 (S.II, pp. 513-15]) and the - earlier - Bhagavati formula ("janai pasai": No.30) see LEUMANN, Ubersicht p.40deg, lines 55 ff. and pp.419-41. For "janai, na pasai" (beside the reading "janai pasai") in No.72919 (= No.34) refer to Haribhadra (PTS p.95) and Abhayadeva (Bhagavati 8.2.323, Ags pp.3580-359). For the Pali parallels refer to the PTS Dictionary (p. 1150 "The use of the emphatic phrase janati passati is very frequent."). asamkhijjai (asamkhejjaya, asamkhyeyaka: Abhayadeva on Bhagavati 8.2.323, Ags p.3594) = "innumerable". avaliya is the smallest countable unit of time. ussappini/osappini is the ascending/descending half of the time-wheel (SCHUBRINGS 120; DELEU p. 284). According to JACOBI, this is a later improvement of an earlier concept (SBE 45, p. 17, note 1). For details about time measurement see Anuyogadvara 137-43 (S.II, pp. 1131-46); Visesavasyaka Bha.2499-2554 on Avasyaka Ni.503-17 (Jinabhadra pp.462-79); KIRFEL, Kosmographie pp. 337-39. khanda = "unit" (SCHUBRING $ 113), also = "continent" (e.g. in chakkhandam Bharaham). For avadhi-jnana see LEUMANN, Ubersicht p.419; SCHUBRING $78. For details about jnana refer to the articles of JAINI and SHAH.

Page #106
NO.68$15. NANDI 17 etc. (introduction) and NANDI 18 (niksepa proper). - REFERENCES: PTS pp.31, 34-35; AgS pp.99b, 107b-108a; S.II, pp. 1066, 1067. "se kim tam MANA-PAJ JAVA-NANAM?" MANA-PAJJAVA-NANAM samuppajjai. tam jaha: UJJU-MAI ya VIULA-MAI ya. ENTRIES tan MANA-PAJJAVA-NANAM 7 sanasao cauvvihan pannattan, tan jaha: davvao khittao kalo3 bhavao1. "...(37 lines in the Suttagame edition) nanus sanan 171 tam MANA-PAJJAVA-NANAM 7 ca duviham uppajjai, - 81 ... tattha davvao nam UJJU-MAI: anante ananta-paesie khande janai pasai, te c' eva VIULAMAI: abbhahiyatarae viulatarae visuddhatarae vi-timiratarae janai pasai. khittao nam WUJU-MAI: jahannenan angulassa asankhejjaya-bhagan, ukkosenan ahe java inise rayanappable pudhavle uvarima-hetthille khuddaga-payare, uddhan java joiyassa uvarina-tale, tiriyam java anto-manussa-khitte addhaijjesu diva-samuddesu pannarasasu kamma-bhumisu tisae akamma-bhumisu chappannae antara-divagesu sanni-pancendiyanam pajjattayanam manogae bhave janai pasai, tam c' eva VIULA-MAI: addhaijjehim angulehim abbhahiyataram viulataram visuddhataram vi-timirataragam khettam janai pasai. kalao nam UJJU-MAI: jahannenan paliovanassa asankhijjai-bhagan, ukkosena vi paliovanassa asankhijjai-bhigan alyan anagayan va kalan janai pasai, tan c' eva VIULA-MAI: abbhahiyataragan viulataragan visuddhataragan vi-tinirataragan janai pasai, bhavao nam UJU-MAI: anante bhave janai pasai, savva-bhavanan ananta-bhagam janai pasai, tap c eva VIULA-MAT: abbhahiyataragan viulataragan visuddhataragan vi-timirataragan janai pasai." PARALLELS: Nos. 35$10, 6614. Acara 2.15. 1015; S.I, p.93. Prajnapana 1.59, S.II, p.284; 17.3.503, S. II, pp.444-45. Jitakalpa Bha.74-85. Avasyaka Ni.76 (Haribhadra p.49). Avasyaka Niryukti Cumi pp.71-72. Tattvartha 1.24-26, 29. Visesavasyaka Bha.806-17 (Jinabhadra pp. 153-55); "svopajna" on 810 (Jinabhadra p.153). ANALYSIS: "tam" in and above the programme stands for MANA-PAJJAVA-NANAM. The catchWord MANA-PAJJAVA-NANAM in the programme is replaced by UJJU-MAI and VIULA-MAI in the execution (details also in the Notes). UJJU-MAI and VIULA-MAI (the two varieties of MANA-PAJJAVA-NANAM) do not follow the tendency (p.46 above) to form compounds with -NANA as final member (compare the catch-word SAMMA-SUYAM of No.71 18). NOTES: For mana-pajjava-nana etc. see LEUMANN, Ubersicht pp.41 ff. For ujju-mai/viulamai refer to Nandi Curni (p.15: "ujju-mati samanna-ggahini tti vipula-mati bahuvisesa-ggahini tti...") and Haribhadra's commentary, PTS p.34; Abhayadeva on Bhagavati 8.2.323 (AgS p.359b); Visesavasyaka Bha.780 and 3595 (Jinabhadra pp.149 and 712 respectively). vi-timirataraga: timirataraga from Skt. timira, negated by prefix vi- (cf. Abhayadeva on Bhagavati 8.2.323, AgS pp. 359-360: "atisayena vigatandhakara iva ye te

Page #107
82 THE CANONICAL NIKSEPA vi-timirataras ta eva vi-timiratarakah"). For uvarima-hetthilla, khuddaga-payara see SCHUBRING $ 129 (footnote). joiya no doubt stands in the sense of joisiya (SCHUBRING 9 125). For addhaijja (ardha-trtiya = "two and a half") as used in the present context see SCHUBRING $ 117. For the pannarasa karma-bhumi (the 15 places where karman is bound and consumed) and its reverse - tisa akamma-bhumi - see DELEU p.256. For the chappanna antara-divaga see SCHUBRING $ 117 (reference to the inhabitants); also refer to Jivabhigana 3.108 (S.II, p.152) = Prajnapana 1.61 (S.II, p.284). samni-pancendiya are the fivesensed beings with consciousness (samjnin). pajjattaya - "developed" (DELEU p.266). These samni-pancendiya pajjattaya are mentioned among the 14 bhuta-gramas ("groups of beings') in Samavaya 48 (S.I, p. 327). A discussion of the various figures given in the texts will also be found in GUERINOT, pp. 256-257. NO.69$16. NANDI 19 (introduction) and NANDI 22 (niksepa proper). - REFERENCES: PTS pp.37, 40; Ags pp. 1116, 1536-134o; S.II, pp. 1067, 1068. "se kim tam KEVALA-NANAM?" "...(21 lines in the Suttagame edition)... | 19-21 ! tam KEVALA-NANAM_7 samasao cauvviham pannattam, tam jaha: davvao khittao? kalaobhavao". tattha davvao nam KEVALA-NANI: savva-davva im janai pasai, khittao? nam KEVALA-NANI: savvam khittam janai pasai. Kalaonam KEVALA-NANI: savvam kalam janai pasai. bhavao nam KEVALA-NANI: savve bhave janai pasai." PARALLELS: Nos. 35910, 66914. - Bhagavati 5.4.184; S.I, p.474. Rajaprasniya 22; S.II, p.53. Avasyaka Ni.77 (Haribhadra p.490); Avasyaka Niryukti Curni pp. 78-79. Jitakalpa Bha.94-107. Tattvartha 1.30 and 10.1. Visesavasyaka Bha.818 ff. (Jinabhadra pp. 155 ff.). NO.70917. NANDI 24 etc. (introduction). NANDI 37 (niksepa proper). - REFERENCES: PTS pp.44, 46, 55; Ags pp. 140", 144, 1830-184"; S.II, pp. 1068, 1071-72. 'se kim tam parokkha-nanam?" "parokkha-nanam duviham pannattam, tam jaha: ABHINI BOHIYANANA-parokkham ca SUYA-NANA-parokkham ca." ...(7 lines in the Suttagame edition) ... | 24-25 i "se kim tam ABHINI BOHIYA-NANAM?" "...(4 pages in the Suttagame edition) ... | 26-36

Page #108
tam "ABHINIBOHIYA-NANAM 7 sanasso cauvvihan pannattan, tan jaha: davvao okhittao2 kalao3 bhavao4. ENTRIES 1 3 tattha davvao nam ABHINI BOHIYA-NANI: aesenam savvaim davvaim janai, na pasai. khittao2 nan ABHINI BOHIYA-NANI: Besenan savvan khettan janai, na pasai. kalao pan ABHINIBOHIYANANI: aesenam savvam kalam janai, na pasai. bhavao nam ABHINI BOHIYA-NANI: aesenam savve bhave janai, na pasai." PARALLELS: Nos. 35$10, 66$14. (Jinabhadra pp.41 ff., 86). NO.71$18. Tattvartha 1.13-20. Visesavasyaka Bha. 175 ff., 400 ANALYSIS and NOTES: In the execution of No.70$17 the word aesenam is inserted. For aesa ("instruction") and controversies over its meaning refer to the Nandi Curni (p.32) and Haribhadra's commentary (PTS pp.55-56); Visesavasyaka Bha.401 (with "svopajna" which cites No.70 17: Jinabhadra p.86); Abhayadeva (Bhagavat, Ags pp.357b-358); SCHUBRING SS 79; LEUMANN, Ubersicht p. 23a, footnote 2. For abhinibodhika-jnana in general see No.66 $14. JACOBI, Tattvartha pp. 295 ff.; SCHUBRING SS 73. For "janai, na pasai" see NANDI 38 etc. (introduction), NANDI 43 (niksepa proper). - REFERENCES: PTS pp. 58, 62, 65-66; AgS pp. 187, 191, 195 S. II, pp. 1072, 1073. "se kin tan SUYA-NANA-parokkham?" "SUYA-NANA-parokkhan coddasavihan pannattan, tan jaha: akkhara-suyam, anakkhara-suyam, samni-suyam, asamni-suyam, SAMMA-SUYAM, micchasuyam, s'-aiyam, anaiyam, sapajjavasiyam, apajjavasiyam, gamiyam, agamiyam, angapavitthan, aNGaliga-pavitthan." 38. (19 lines in the Suttagane edition)... 40 "se kim tam SAMMA-SUYAM?" '... (19 lines in the Suttagame edition)... tam SAMMA-SUYAM 7 samasao cauvviham pannattam, tam jaha: davvao khittao kilao bhavao. 39 1.1 1.2 2.1 2.2 3 3.1 tattha davvao nam SAMMA-SUYAM: egam purisam paducca: s'-liyan sa-pajjavasiyan, bahave purise ya paducca: anliyan apajjavasiyam. khettao" nan: panca Bharahin panc Eravayaim paducca: s'-liyan sa-pajjavasiyan, panca Mahavidehin paducca: anaiyan apajjavasiyam. klao pan: ussappinin osappinin ca paducca: s'-aiyam sa3.2 pajjavasiyam, no-us sappinim no-osappinim ca paducca: anaiyan apajjavasiyan. bhivao" nam je jay jina-pannatta bhava aghavijjanti pannavijjanti paruvijjanti dansijjanti nidansijjanti uvadansijjanti taya te bhave paducca: siyam sa-pajjavasiyam, 4.2

Page #109
THE CANONICAL NIKSEPA kha'-ovasamiyam puna bhavam palucca: anaiyam apajjavasiyam. PARALLELS: Nos.35910, 66 14. - Jivabhigama 3.113 (S.II, p. 163) = Prajnapana 1.62 (S.II, pp.284-85). Prajnapana 18.542 (S.II, p. 457). Avasyaka Ni ryukti Curni pp. 3334. Tattvartha 1.20. Visesavasyaka Bha.525 ff. (Jinabhadra pp. 110 ff.). ANALYSIS: In the execution we have the catch-word SAMMA-SUYA - under davvao' - and this is no doubt to be understood in the three remaining cases. SAMMA-SUYA-NANI or a similar expression is not available. - The catch-word SAMMA-SUYA belongs to the list of terms occurring in the passage quoted before the niksepa proper and providing a sort of introduction. On the whole, this niksepa seems to be isolated, if compared to the (related) jnana-niksepas. - The employment of the term "parokkha" (passage before the niksepa) is unusual. The determinants are "split" (... paducca ... paducca) in a way which resembles certain developments in the field of the classical niksepa. For the cliche "aghavijjanti ..." see No.36 11. NOTES: samma-suya is "duvalas'-angam gani-pidagam" (Nandi 41, S.II, p. 1073). For gamiya/agamiya (Ditthivao versus Kaliyam suyam (Nandi 44, S.II, p. 1074)) refer to WEBER (Indische Studien 16, pp. 341-68). For anga-pavittha: canonical works included (pravista) in the anga-literature ard coming according to tradition directly from the teachings of the Ganadharas, see Nandi 45-47 (S.II, pp. 1074-82) and Samavaya 211-26 (S.I, pp. 362-71). For an-angapavittha or anga-bahira - works going back to the teachings of the "Sthavira." - see Nandi 44 (S.II, p.1074). For both terms see JACOBI, Tattvartha p.297; WEBER, Indische Studien 16-17; SCHUBRING SS 40-56. paducca - pratitya (PISCHEL $ 202). For s'-aiya/anaiya etc. see No.224. For panca Bharahaim and panc' Eravaya im refer to Sthana 2.3.124-25, S.I, p.193; ibid. 10.966, S.I, p.306; KIRFEL, Kosmographie pp. 249-52; SCHUBRING SS 113, 119, 144. For panca Mahavideha im see SCHUBRING S 113. For khaovasamiya/khaovasamiya (one of the stages in the process of annihilating karman) refer to Sthana 6.649 (S.1, p.275) - Bhagavati 17.1.592 (S.1, p.755) - Anuyogadvara 127 (s. II, p. 1110). See also JACOBI, Tattvartha pp. 300-01 and No.42 49 below. NO.72919. NANDI 58. - REFERENCES: PTS p.95; Ags p.247"; S.II, p. 1083. se / SUYA-NANE 7 samasao cauvvihe pannatte, tam jaha: davvao' khittao? kalaobhavao". tattha davvao nam SUYA-NANI: uvautte savva-davvaim janai pasai. khittao? nam SUYANANI: uvautte savvam khettam janai pasai. kalao nam SUYA-NANI: uvautte savvam kalam janai pasai. bhavao" nam SUYA-NANI: uvautte savve bhave janai pasai." 58

Page #110
ENTRIES 85 PARALLELS: Nos. 3510, 66 14. - Jitakalpa Bha. 114. Avasyaka Ni. 18-19 (Haribhadra p.244); Avasyaka Niryukti Curni pp. 35-36; Visesavasyaka Bha.550 (Jinabhadra p.115). ANALYSIS: The programme has "se" (against "tam in Nos.659:4, 68915, 69916, 70:7, 71918); hence our addition "SUYA-NANE". uvautta - "careful", "devoted" (compare the S.A. niksepa: p. 39 above). A reference to No.7219 is found in the Svopa jna on Visesa= vasyaka Bha.550 (Jinabhadra p.115). For the reading "janai, na pasai" (supplied by Haribhadra) see the Notes on No.66'14. NO.38B320 B. BHAGAVATI 11.10.419. - REFERENCES: Ags pp.522-5230; S., p.632; DELEU pp. 176-77 (XI 10'). - No.38a $20 A = S.I, p.631, lines 11-21; No.38b$20 B - S.I, p.632, lines 19-26. (amukha not supplied) davvao' nam AHELOYA-KHETTA-LOE: ananta im jiva-davvaim anantaim ajiva-davvaim ananta jivajiva-davva. evam TIRIYALOYA-KHETTA-LOE vi. evam UDDHALOYA-KHETTA-LOE vi. [evam LOE vi. ] davvao' nam ALOE: n' ev' atthi jiva-davva n' ev' atthi ajiva-davva n ev atthi jivajiva-davva, ege ajiva-davva-dese (aguruya-lahue anantehim aguruya-Jahuyagunehim samjutte) java savv'-agasassa ananta-bhag'-une. ------ kalao nam AHELOYAKHETTA-LOE: na kayavi nasi, (na kayavi na bhavati, na kayavi na bhavissati, bhavimsu ya bhavati ya bhavissai ya, dhuve nitie sasate akkhae avvae avatthie) java nicce. evam (TIRIYALOYA-KHETTA-LOE, UDDHALOYA-KHETTA-LOE, A LOE ? 7 java ALOE. ------ bhavao nam AHELOYA-KHETTA-LOE: ananta vanna-pajjava jaha Khandae (gandha-pajjava rasa-pajjava phasa-pajjava ananta samthana-pajjava ananta garuya-lahuya-pajjava) java ananta aguruyalahuya-pajjava. evam (TIRIYALOYA-KHETTA-LOE, UDDHALOYA-KHETTA-LOE) java LOE. bhavao nam ALOE: n' ev' atthi vanna-pajjava (gandha-pajjava rasa-pajjava phasa-pajjava n' ev' atthi samthana-pajjava n'ex'atthi garuya-lahuya-pajjava) java n' ev'atthi aguruyalahuya-pajjava, ege ajiva-davva-dese (aguruya-lahue anantehim aguruya-lahuya-gunehim samjutte savv'-agasassa) java ananta-bhag'-une. | 419 1 PARALLELS: No. 38a$20 A. ANALYSIS: davvao'. evam ... vi: text to be supplied on the basis of the first sentence (repeat: "anantaim..."). Text in parentheses (followed by java) is supplied from Bhagavati 2.10.121 (S.I, p.435). kalac. java refers to the cliche for "eternity" (see No. 1981). evam ... java: text to be supplied on the basis of the first sentence. In bhavao nam AHELOYA-KHETTA-LOE, jaha Khandae ... java refers to the Skandaka episode (Bhagavati 2.1.90, S.I, p.420). evam ... java: text to be supplied on the basis of davvao'. In bhavaonam ALOE, the first java again refers to Bhagavati

Page #111
86 2.1.90 ("ananta" of the original text to be replaced by "n' ev' atthi"). The second java refers to 2.10.121 ibid. (S.I, p.435). THE CANONICAL NIKSEPA No.38 $20 B is not quite regular, but sufficiently close to the davvao type to be included here. It consists merely of the execution, and there is no reason to assume that there was originally a programme. The catch-word LOE is quintupled in a way which is reminiscent of the davva-loga type and which produces by itself khetta-compounds, leaving little room for a determinant khetta. This fact possibly prompted the redactors to supply the niksepa without programme. The quintuplication is unusual: AHELOYA-KHETTA-LOE, TIRIYALOYA-KHETTA-LOE, UDDHALOYA-KHETTA-LOE, LOE, ALOE (all the five against davvao'; probably all the five against kalao2; definitely all the five against bhavao3). There are some other niksepas having also more than one catch-word: No.64 51 (JIVA and AJIVA) and $56 (PARAMANU-POGGALA etc.). The comparison is, however, very general as the latter examples betray no davva-loga influence. Apart from the general treatment there are two details which demonstrate that No.38b$2 in spite of the quintuplication - nearer to the davvao than to the davva-loga type: the eternity cliche, supplied against kalac2, "na kayavi nasi ..." (e.g. compare Nos. 19-27: $1-9); and the bhavao3 predication "... vanna-pajjava ..." (compare Nos. 19-22: $1-4). These are features which belong to the davvao area. For further details refer to No.38a$2 20 B is 20 A. NOTES: For garuya-lahuya see the Notes on No. 19$1. (B) SAMUKHA, DAVVA-LOGA TYPE NO.38" $20A BHAGAVATI 11.10.419. DELEU pp.176-77 (XI 101). "kaivihe nam, bhante, LOE pannatte?" - REFERENCES: AgS pp.521b-522a; S.1, p.631; "Goyama, cauvvihe LOE pannatte, tam jaha: davva-LOE khetta-LOE2 kala-LOE bhava-LOE."

Page #112
ENTRIES "khetta-102 aholoya-khetta-LOE, tiriyaloya-khetta-LOE uddhaloya-khetta-LOE2.3. "aholoya-khetta-LO2-1 nam, bhante, kaivihe pannatte?" "Goyama, sattavihe pannatte, tam jaha: Rayanappabha-pudhavi-aholoya-khetta-LOE2.1.1 (Sakkarappabha-pudhavi-aholoyakhetta-log2.1.2 2, Valuyappabha-pudhavi-aholoya-khetta-LOE2.1.3, Pankappabha-pudhaviaholoya-khetta-LOE2.1.4, Dhumappabha-pudhavi-aholoya-khetta-LOE2 2.1.5, Tamappabhapudhavi-aholoya-khetta-LOE2.1.6) java Abesattam-pudhavi-aholoya-khetta-102-1.7. nam, bhante, kaivihe pannatte?" "Goyama, asamkhejja "tiriyaloya-khetta-LOE2-2 vihe pannatte, tan jaha: Jambuddive 2 (dive) tiriyaloya-khetta-LOE2.2.1 (......) java Saya bhiramana-saudde tiriyaloya-khetta-LOE2-2.n.. "uddhaloya-khetta-LOE2.3 nam, bhante, kaivihe pannatte?" "Goyama, pannarasa-vihe pannatte, tam jaha: SohammaSanakiraBambhaloga-kappa2.3.6 Mahasukka-kappa kappa-uddhaloya-khetta-Log2.3.1 (Isna-kappa-uddhaloya-khetta-10E2.3.2 Muhenda-kappa-uddhaloya-khetta-Log2-3.4 Lantaga-kappa-uddhaloya-khetta-LOE2.3.6 Sahassara-kappa-uddhaloya-khetta-LOE ukhaloya-khetta-102.3.3 uddhaloya-khetta-Lo2-3.5 ukhaloya-khetta-Lo2-3.7 loya-khetta-LOE2.3.9 Anaya-kappa-uddha 9, Pinaya-kappa-uddhaloya-khetta-LO2-3.10, Arana-kappa-ukhaloya khetta-LOE2.3.11) java Accuya-kappa-uddhaloya-khetta-LOE? 2.3.12 Aquttara-vinna-ukhaloya-khetta-Log2.3.14 Isi pabbhara-pudhavi Gevejja-viina-uddha loya-khetta-12.3.13 uddhaloya-khetta-LOE 2.3.15. (i) nam, bhante, kaivihe pannatte?" "Goyama, tivihe pannatte, tan jaha: (ii) 2.2 ? " PARALLELS: No.1951. Prajnapana 2.92 ff. (S.II, pp.293 ff.); ibid. 3.196 ff. (S.II, pp. 321 ff.). 87 ANALYSIS OF SUTRA 11.10.419: This sutra can be divided into three sections: the present niksepa, an intermediate portion, and the niksepa No.38208. We supply the main facts in tabular form: - No.38a520A. [subject:] 'khetta-loe triad', viz. aholoya-khetta-loe, tiriyaloyakhetta-loe, uddhaloya-khetta-loe. [treatment:] niksepa; catch-word LOE; 'triad' produced by employing the determinant khetta2 and ensuing triplication; other determinants (davva', kala3, bhava1) not utilized in the execution. S.I, p.631, line 21 to p.632, line 18. [skeleton:] khetta-loe triad' plus loe/aloe pair'. [treatment:] skin santhies discourse, discourse. (iii) No.38b$2 20B. [subject:] triad and pair. [treatment:] niksepa; triad' and 'pair' as such employed as catch-words (details ibid.); three determinants (davva kala, bhava but not khetta) utilized in the execution.

Page #113
THE CANONICAL NIKSEPA The following sutras 420-422 deal only with the pair' loe/aloe (and not with the etriad'). 419-422 form one Uddesa (10). The difference between sutra 419 on the one hand ("triad' occurring in all the three sections) and sutras 420-22 (no triad') on the other, suggests that sutra 419 is an accretion (at any rate 419-22 do not form an integrated whole). However, 419 is also disturbed in itself (davva-loga niksepa / non-niksepa section / davvao niksepa without programme). Besides, sutra 419 (i.e. Bhagavati 11.10.419) shows affinities with Bhagavati 2.10.120 ff.(S.I, p.435). The former makes reference to the latter at least eight times in two cases explicitly), and the subject is more or less the same in both cases (ttriad', epair', etc.). ANALYSIS OF NO.384 920A: There are three javas for aholoya, tiriyaloya, and uddhaloya respectively. The text for the first java is available for example in Sthana 7.669 (S.I, p. 278). The second java has not been supplied as the tradition is not clear. Here the reader is requested to consult Jivabhigama 3.166 (S.I, p.210, lines 4-7) in connection with SCHUBRING & 123. For the third java compare for example Jivabhigama 3.20708 (S.II, pp. 234-36) in connection with Tattvartha 4.20. NOTES: For aholoya, tiriyaloya, uddhaloya refer to SCHUBRING SS 60, 80, 107; KIRFEL, Kosmographie pp. 213-328. For loga in general see SCHUBRING $ 103. NO.39$21. BHAGAVATI 13.7.495. Nos. 39-41 ($921-23) form a block. - REFERENCES: Ags pp.6249-6240; S.I, pp.692-93; DELEU pp.200-01 (XIII 74). "kaivihe nam, bhante, marane pannat te?" "Goyana, pancavihe marane pannatte, tam jaha: AVICIYA-MARANE, OHI-MARANE, AINTIYA-MARANE, bala-marane, pandiya-marane." "AVICIYA-MARANE nam, bhante, kaivihe pannatte?" "Goyama, pancavihe pannatte, tam jaha: davv-AVICIYA-MARANE', khett'-AVICIYAMARANEP, kalo-AVICIYA-MARANE", bhavo-AVICIYA-MARANE", bhav'-AVICIYA-MARANE." "davvo-AVICIYA-MARANE' nam, bhante, kaivihe pannatte?" "Goyana, cauvihe pannatte, tam jaha: neraiya-davv'-AVICIYA-MARANE. tirikkha-joniya-davv'-AVICIYA-MARANE'.manussa-davv'-AVICIYA-MARANE' deva-davv'-AVICIYA-MARANE.4." "se ken' atthenam, bhante, evam vuccai: neraiya-davv'-AVICIYA-MARANE.neraiya-davv'-AVICIYA-MARANE. 1? "Goyana, jan nam neraiya neraie davve vattanana jaim davvaim neraiy'-auyattae gahiyaim baddha im putthaim kada im patthaviyaim nivitthaim abhinivitthaim abhisamannagayaim bhavanti taim davvaim avici anu-samayam nirantaram maranti tti kattu. se ten' atthenam, Goyama, evam vuccai: neraiya-davv'-AVICIYA-MARANE'' (neraiya-davv'-AVICIYA-MARANE''). "evam (......) java deva-davv'-AVICIYA-MARANE.4.

Page #114
ENTRIES 89 "khett'-AVICIYA-MARANE nam, bhante, kaivihe pannatte?" "Goyama, cauvvihe pannatte, tam jaha: neraiya-khett'-AVICIYA-MARANE. (......) java deva-khett'-AVICIYA-MARANE.4." "se ken' atthenam, bhante, evam vuccai: neraiya-khett'-AVICIYA-MARANE 2 (neraiyakhett-AVICIYA-MARANE')?" "Goyama, jan nam neraiya neraiya-khette vattamana jaim davvaim neraiy'-auyattae evam jah' eva davv'-AVICIYA-MARANE' tah' eva khett'-AVICIYAMARANEvi." evam (.....) java bhavo-AVICIYA-MARANE". PARALLELS: Sthana 2.4.149 (S.I, pp.200-01); ibid. 3.4.284 (S.I, p.220). Samavaya 57 (S.I, p.330). Bhagavati 1.4.39 (S.I, p.397); ibid. 2.1.90 (S.I, p.421). Rsibhasi= tani 23. Uttaradhyayana Ni.212 ff. ANALYSIS: evam (.....) java etc.: text to be supplied on the basis of the preceding sentence. ------ Niksepa of AVICIYA-MARANE, OHI-MARANE, AINTIYA-MARANE in Nos. 39-41 (9821-23); no niksepa in the case of bala-marane and pandiya-marane (supra and S.I, pp.693-94). Structure in the marana triad (Nos. 39-41: 9821-23) uniform, text contiguous, bhava introduced as an additional determinant. The preceding sutras (492: "bhasa"; 493-94: "aya") of Uddesa 7 (Ud. 7 = sutras 492-95) deal with other subjects. The subject "marana" occurs only in 495, covering the whole sutra till the end of Uddesa 7. The execution in the marana triad is connected with HAMG. The relevant passage is always introduced by "se ken' atthenam, bhante, evam vuccai: ...?" and concluded by "se ten' atthenam, Goyama, evam vuccai: ...". This frame is a peculiarity of some Niramukha niksepas (and related cases) where the question of this "question-and-colophon" cliche occurs in the programe, and a colophon at the end of the execution (see Nos.4526, 77936. 8241, 954, 959). The cliche recurs in the execution of the EYANA and tullae niksepas (No.43 24: Samuikha ; No.4249: Samukha ). The reply to the question in this cliche is non-ramificatory (except No.45926) and hence the cliche as such does not follow the davva-loga 'technique'. NOTES: ayici (after taim davvaim): v.1. aviciyam. aviciya (etymology doubt ful) is a kind of "marana", see DELEU p.200; KAMPTZ, Sterbefasten, p.15, footnote 2. tirikkhajoniya = "animals". kattu (krtva: PISCHEL $ 289) - "having thus considered" (= iti hetoh). aviciya-marana is reminiscent of the Buddhist doctrine of momentariness (see STCHERBATSKY, Vol. I, pp.82 ff.). An analysis of the marana concept cannot be supplied here. NO.40$22. BHAGAVATI 13.7.495. - REFERENCES: Ags p.624"; S.I, p.693; DELEU pp. 200-01 (XIII 72).

Page #115
90 THE CANONICAL NIKSEPA "CHI-MARANE naq, bhante, kaivihe pannatte?" "Goyana, pancavihe pannatte, ta jaha: davv'-CHI-HARANE', khett'-CHI-MARAPE (kal'-CHI-MARANE", bhav-CHI-HARANE") java bhav-CHI- HRANE." "davv'-CHI-MARANE' nam, bhante, kaivihe pannatte?" "Goyana, cauvvihe pannatte, ta jaha: neraiya-davv'-CHI-MARANE'' (tirikkha-jomiya-davv'-CHI-MARANE-, manussa-davv'CHI-MARANES) java deva-davv-CHI-MARANE 4. "se ken atthena, bhante, evan vuccai: neraiya-davy-CHI-MARANE. 2 (neraiya-davyCHI-MARANE"))?" "Goyama, jan na neraiya neraiya-davve vattamana jais davvain sampayar karanti jan na, neraiya taiz davvai, amagae kale puno vi marissanti. se ten' atthenam, Goyana, (eva vuccai: neraiya-davv'-CHI-MARANE'') java (neraiya-) davv'-OHI - MARANE!." ------ evan tirikkha-joniya(-davv'-CHI-MARANE":2), manussa (-davv'-CHIMARANE"-3), deva-davv.-CHI-MARANE". vi. evan cenaganacqar khett'-CHI-MARANEvi kal'-CHI-HARANEP i bhavo-OHI-HARANE vi bhav'-CHI-MARANE vi. PARALLELS: No.39 21. ANALYSIS: Text in parentheses (when followed by java) supplied on the basis of No. 39 21. evar ... vi, evareena gamaemar ... vi ... vi ... vi ... vi: text to be supplied on the basis of davv-OHI-MARANE'. NOTES: For ohi (avadhi) as a kind of "marana" see DELEU p.200; KAMPTZ, Sterbefasten, p.15, footnote 2. For "gama (ka)" in the sense of "identical passage see JACOBI, SBE. 22, p.72, footnote 2; also Haribhadra (on Avasyaka Ni.20, p.250): "kixcid visesato bhuyo bhuyas tasyaiva sutrasy@ccaranam gamah". NO.41*23. BHAGAVATI 13.7.495. - REFERENCES: Ags p.624'; s.I, p.693; DELEU pp.200-01 (XIII 74). "AINTIYA-MARANE nam, bhante, puccha (kaivihe pannatte?"). "Goyana, pancavihe pannatte, ta jaha: davvo-AINTIYA-MARANE', khett'-AINTIYAMARANE? (kal'-AINTIYA-MARANE", bhav-AINTIYA-MARANE") java bhavo-AINTIYA-MARANE." "davv'AINTIYA-MARANE' nam, bhante, kaivihe pannatte?" "Goyama, cauvvihe pannatte,

Page #116
tan jaha: neraiya-davv'-AINTIYA-MARANE. (tirikkha-joniya-davv'-AINTIYA-MARANE1-2 massa-davv*-AINTIYA-MARANE-3) java deva-davv'-AINTIYA-HARANE1-4. 1.1 "se ken" atthenam, bhante, evan vuccsi: neraiya-davy'-AINTIYA-MARANE-12 (neraiyadavy-AINTIYA-MARANE "Goya, jan nam neraiya neraiya-davve vattamana jain davvain sampayam maranti je nam neraiya tain davvain anagae kale no puno vi marissanti. se ten' atthenam (Goyama, evam vuccai: neraiya-davv'-AINTIYA-MARANE11) java (neraiyadavv'-AINTIYA-)MARANE'.... evay tirikkha (-joniya-davv-AINTIYA-MARANE, mussa(-davy"-AINTIYA-MARANE dev[a-davv]-AINTIYA-MARANE1-4 evay khett'-AINTIYA-MARANE vi. eva) java bhav-AINTIYA-MARANE vi. PARALLELS: No.39$21. ANALYSIS: Gaps after puccha filled on the basis of the questions in Nos. 39$21 (AVICIYA-MARANE) and 40$22 (OHI-MARANE). java: text supplied on the basis of No. 39$21. evan, evam vi, evam (......) java ... vi: text supplied (to be supplied; on the basis of the respective parts of davv-AINTIYA-MARANE ... NO.43824. ENTRIES NOTES: For aintiya (atyantika [?] - not mentioned by PISCHEL) as a kind of "marana" see DELEU p.200; KAMPTZ, Sterbefasten, p. 15, footnote 2. BHAGAVATI 17.3.597. DELEU p.232 (XVII 32). "kaiviha nam, bhante, EYANA pannatta?" "Goyama, pancaviha EYANA pannatta, tan jaha: davv'-EYANA, khett'-EYANA, kaEYANA, bhav-EYANA, bhav-EYANA," - REFERENCES: AgS pp.725b-726; s.1, p.757; 91 "davy-EYANA nam, bhante, kaiviha pannatta pannatta" "Goyama, cauvviha pannatta, tam jaha: neraiya-davy-EYANA.1 tirikkhal-joniya)-davv-EYANA .3 massa-dav-EYANA1-3 deva-davv'-EYANA "se ken" atthenam, bhante, evan vuccai: neraiya-davy'-EYANA EYANA 2 (neraiya-davv' 1.1 eimsu va "Goyama, jan nam neraiya neraiya-davve vattimsu va vattanti va vattissanti va te nam tattha neraiya neraiya-davve vattamana neraiya-davv'-EYANAM eyanti va eissanti va. se ten' atthenam, (Goyama, evam vuccai: neraiya-davy'-EYANA1-1) java (neraiya-)davv'-EYANA Al.." "se ken' atthenam, bhante, evam vuccai: tirikkhajoniya-davv-EYANA-22 (tirikkha-joniya-davy-EYANA evay ceva, navaram 1.2

Page #117
THE CANONICAL NIKSEPA (......) tirikkha-joniya-davv'-E(YANAV.2) [tti) bhaniyavvam. sesam tam ceva. evam java deva-davv'-EYANA.4. "khett'-EYANA nam, bhante, kaiviha pannatta?" "Goyama, cauvviha pannatta, tam jaha: neraiya-khett'-EYANAZ. (tirikkha-joniya-khett'-EYANA2-2, manussa-khetto-EYANA2.3 java deva-khett'-EYANA.4." "se ken atthenam, bhante, evam vuccai: neraiya-khett'EYANA. 2 (neraiya-khett'-EYANA )?" evam c eva, navaram: neraiya-khett'-EYANA bhaniyavva. evam (.......) java deva-khett'-EYANA 4. evam kal'-EYANA3 vi. ------ evam bhavo-EYANA" vi. ------ (evam bhavo-EYANA"vi. I ------ evam (......) java deva-bhav'-EYANAS.4 vi. | 5971 PARALLELS: Nos. 39-41 (9921-23: the marana triad); Bhagavati 3.3.152 ff.(S.I, pp. 457 ff.); ibid. 5.7.212 ff.(S.I, pp.482 ff.). ANALYSIS: Text after "se ten' atghenam, ..." (followed by java) to be supplied on the basis of No.39921 (AVICIYA-MARANE); remaining gaps on the basis of davv'-EYANA'. navaram ... bhaniyavvam (... bhaniyavva) indicates here and elsewhere variation(s) within the repetition. (In the present case, the phrase merely indicates that "neraiya." is to be replaced by "tirikkha-", and - later on - "davva" by "khetta".) Text of the present niksepa almost at the beginning of Uddesa 3 (Bhag.17.3.597-599), covering almost the whole sutra 597. Subject (calana) and manner of treatment in the following sutra (598) similar to the present sutra. NOTES: eyana = "vibration" (SCHUBRING $ 60), eimsu = "vibrated". For vattimsu ..., eimsu ... compare the eternity cliche (Nos. 19-27: 991-9). NO.44825. BHAGAVATI 18.3.619. - REFERENCES: Ags pp.742-7434; S.1, p.768; DELEU p.237 (XVIII 3'). "kaivihe nam, bhante, BANDHE pannatte?" ""Magandiyaputta, duvihe BANDHE pannatte, tam jaha: davva-BANDHE' ya bhava-BANDHE ya." "davva-BANDI E' nam, bhante, kaivine pannatte?" "'Magandiyaputta, duvihe pannatte, tam jaha: paoga-BANDHE' ya visasa-BANDIET.2 ya." "visasa-BANDHE":2 nam, bhante, kaivihe pannatte?" "Magandiyaputta, duvihe pannatte, tam jaha: s'-aiya-visasaBANDHE.2.1 ya anaiya-visasa-BANDHE.2.ya." "paoga-BANDHE. nam, bhante, kaivihe pannatte?" "Magandiyaputta, duvihe pannatte, tam jaha: sidhila-bandhana-BANDHE!

Page #118
ENTRIES 93. ya dhaniya-bandhana-BANDIE 1.2 ya." "'bhava-BANDHE nam, bhante, kaivihe pannatte?" "Magandiyaputta, duvihe pannatte, tam jaha: mula-pagadi-BANDILE ya uttara-pagadi-BANDHE. ya." "neraiyanam, bhante, kaivihe bhava-BANDHE" pannatte?" "Magandiyaputta, duvihe bhava-BANDHEpannatte, tam jaha: mula-pagadi-BANDHE' ya uttara-paga?i-BANDHE. ya.".evam (.....) java vemaniyanam. "nan'-avaranijjassa nam, bhante, kanmassa kaivihe bhava-BANDHE pannatte?" "Magandiyaputta, duvihe bhava-BANDHE pannatte, tam jaha: mula-pagadi-BANDHE' ya uttarapagadi-BANDHE" ya." "neraiyanam, bhante, nan'-avaranijjassa kammassa kaivihe bhavaBANDHE" pannatte?" "Magandiyaputta, duvihe bhava-BANDH E' pannatte, tam jaha: mulapagadi-BANDHE' ya uttara-pagadi-BANDHE. ya." evam (......) java vemaniyanam. jaha nan'-avaranijjenam dandao bhanio evam (dari san'-avaranijjenam veyanijjenam mohanijjenam ouenam namenam gottenam) java antaraienam bhaniyavvo. 1 619 ! PARALLELS: Bhagavati 1.1.18 (S.I, pp.389-90); ibid. 1.3.32 (S.I, p.395); ibid. 1.9.78 (S.I, pp.413-14); ibid. 6.3.233 (S.I, p.493); ibid. 8.9.344-52 (S.I, pp.560-70); ibid. 20.7.673 (S.1, p.803). Dasasruta Ni.10-12. Tattvartha 8.3 ff. Visesavasyaka Bha. 4033-40 (Jinabhadra pp. 796-97). ANALYSIS: jaha ... bhaniyavvo: text for the seven remaining mula-prakstis (compare No.55 30) to be supplied on the basis of the description of nan'-avaranijja-kanma. --- In our niksepa, each term (starting with davva-BANDHE') is followed by the connective "ya". This is a peculiarity of those davva-loga niksepas (Nos.45926 [MASA); 49-50, identical with 53 29 (OPYARIYA) and 530 (VIUSSAGGE); 51928 (SOE); 57 31 (INDIYA]) which have only two determinants in the programme, and present in the execution binary ranification. By contrast, there is no davvao niksepa offering only two determinants in its programme. ------ In the present niksepa, the terms derived in the execution for bhava-BANDHE' are one by one connected with HAMG (for such a procedure compare Bhagavati 7.2.272, S.I, p.513). bhava-BANDHE has two executions, the second (nan'-avaranijjassa...) being an enlargement (incorporation of the kama-complex) of the first. The sutras preceding and following sutra 619 differ in structure and contents: sutra 617 (at the beginning of Uddesa 3, introducing the Makandiputra episode): topic "jiva"; sutra 618 (referring to the Indiya-Uddesa of Prajnapana, see ibid. 15.1. 438-42, S.II, pp.416-17): topic "ahara"'; sutra 620: "eyana-parinama''; sutra 621 (end of Uddesa 3): again "ahara". All these sutras are connected with HAMG. The present niksepa covers the whole of sutra 619. NOTES: paoga (paogasa) and visasa (visrasa: PISCHEL $ 364) generally form a pair which is closely connected with the treatment of dharma, adharma, akasa (Jitakalpa Bha. 103;

Page #119
94 THE CANONICAL NIKSEPA Visesavasyaka Bha.4033-34, Jinabhadra p. 796; for the relevant passages in Bhagavati see the Parallels given above). DELEU p.120: "by an impulse from without (paogasa) or spontaneously (visasa)." sidhila-bandhana ("loose binding'') is also related to "atmapradesa" (Abhayadeva on Bhagavati 1.1.18, Ags p.34'). dhaniya = "tight" (Hemacandra DN 5.58, p.206). For nula-praksti and uttara-praksti refer to No.63'50 (PAES'-AGGAM, Samukha Irregular); DELEU pp. 78-79 (1 4 on Pagai). dandao (dandaka) = "section". For bandha refer to SCHUBRING SS 84-91 (kama theory). NO.45926. BHAGAVATI 18.10.645.- REFERENCES: Ags pp. 7599-759'; s.1, pp.78081; DELEU p.246 (XVIII 104b). MASA te, bhante, kim bhakkheya abhaktheya?" "Somila, MASA me bhakkheya vi abhakkheya vi." "se ken' atthenam (bhante, evam Vuccai: MASA me bhakkheya vi) java abhakkheya vi?" duviha MASA pannatta, tam jaha: "se nunam te, Somila, bambhannaesu naesu davva-MASA' ya ka ia-ASA? ya. tattha nam je te kala-MASA?: te nam Savan'-adiya2.1-11 Asadha-pajjavasana2.12 deralasa pannatta, tam jaha: Savane 2.1 Bhaddavae 2.2 Asoe2-3 Kattie2.4 Maggasire2.5 Pose2.6 pache2.7 Phagine 2.8 Citte2.9 vaisahe2.10 Jetpha-mile2.11 Asadhe 2.12. te nam samananam nigganthanam abhakkheya. tattha nam je te davva-MASA', te duviha pannatta, ta jaha: attha-MASA. ya dhamaMASA.2 ya. tat tha nam je te attha-MASA'', te duviha pannatta, tam jaha: suvarnaMASA. T. ya ruppa-MASA'. T. ya. te nam sananana nigganthanam abhakkheya. tattha na je te dhanna-MASA , te duviha parratta, tam jaha: sattha-parinaya!...' ya asatthaparinaya'... ya. evap jaha dhanna-sarisava (tattha nam je te asattha-perinayal.2.2 te nag samananam nigganthanam abhakkheya. tattha nam je te sattha-parinayal...', te duviha pannatta, tam jaha: esani jjal...ya anesanijjal.2.1.2 ya. tattha nam je te anesani jjal...., te (nam) sanananan nigganthanam abhakkheya. tattha nam je te esanijjal.2.1.1, te duviha pannatta, tam jaha: jaiyal.2.1.1.1 ya ajaiya".2.1.1.2 ya. tattha nam je te ajaiya..lalu, te nam samananan nigganthanam abhakkheya. tattha nam je te jaiya' " , te duviha pannatta, tam faha: laddha.2.1.1.1.1 va aladdhal.2.1.1.1.2 ya, tattha nam je te aladdha....., te nam samananay nigganthas an abhakkheya, tattha nam je te laddhal.2.1.1.1.), te nam samananam nigganthanam bhakkheya.) java se ten atthenam (Somila, Eva vuccai: MASA me bhakkheya vi) java abhakkheyt vi."

Page #120
ENTRIES PARALLELS: Jnatadharmakatha 1.5.62, S.I, p. 1000 (the same material and the same structure, but no niksepa elements). ANALYSIS: Text in parentheses after "se ken' atthenam" on the basis of the preceding sentence and the aviciya-marana niksepa (No.39$21). Text in parentheses after "evam jaha dhanna-sarisava" on the basis of Bhagavati 18.10.645 (S.I, p.780). In Prakrit, MASA has more than one meaning (details below). Cases of homonymy in Bhagavati 18.10. (including 18.10.645 with our niksepa) have been discussed by DELEU on p.246 (XVIII 10. 4 and 4). Such puns (compare in particular, from the preceding part of the same sutra 645, the double interpretation of sarisavaya as sadrsa-vayasah on the one hand and sarsapakah on the other) are rare in the canon, and here elicited by the situation: polemic questions asked by a Brahmin teacher. There is hardly any connection with similar developments in the post-canonical niksepa (see p.51 above): the present niksepa is an enlarged pun rather than a dialectical structure based on a homonym. For the phrase "tattha nam je te" introducing in all cases the splitting of a concept compare Jivabhigama 1.245 (S.II, p.251) and Prajnapana 12.406 ff. (S.II, pp.405 ff.). For "tattha" alone compare the JANA pentad. The question-and-colophon cliche (se ken' atthenam, se ten' atthenam, ...) already occurred in the four preceding niksepas Nos. 39-41: $21-23 (the MARANA triad) and No.4324 (the EYANA niksepa). But there it merely framed part of the execution, and not as here the whole niksepa. The pun mainly consists in the distinction between kala-MASA (masah = months) and davva-MASA (masah = beans), but the ensuing ramification (binary, see the graph) is of considerable depth and contains some more cases of homonymy. According to the question put to Mahavira (see DELEU p.246 "may ... masa... be eaten?"), each concept appearing in the niksepa is valued as either "bhakkheya" (to be eaten) or "abhakkheya" (not to be eaten). There is of course only one case of "bhakkheya", and this is the objective of the entire remification (see the Graph). The present niksepa is a part of a long discourse given by Mahavira in reply to a question put by the Brahmin Somila. The discourse contains two niksepas (the present niksepa and $54). For the connective "ya" following each term refer to the Analysis of the BANDHA niksepa (No.44 $25). * 95 - NOTES: "se" (introducing the programme) is unexpected. bambhannaesu naesu: Aupapatika 37 (S.II, p.27) uses "satthesu" (sastresu) as synonymous with "naesu". For "naya" in the present context refer also to Abhayadeva (on Bhagavati 2.1.90, AgS p. 114a: naya niti, darsana). attha-masa and dhanna-masa: masa's (masa = weight, cf. DELEU p.246) connected-with-money, and masa's (masa = bean) connected-with-grain, consisting-of-grain. sattha-parinaya transformed by means of instruments (such as udukhala wooden mortar, musala = pestle, see Abhayadeva on Bhagavati 5.2.181, AgS p.213b and DELEU p. 106). Abhayadeva on Bhagavat 7.1.270 Ags p.293) interprets "sattha-parinamiya (-panabhoyana)" as "prasuka", using the well-known term which designates permitted food (see CAILLAT, Etudes I-II); compare also "phasu-esanijja" in No.29$48. Pulses etc. which are processed (by husking etc. with the respective tools) have become lifeless (and accept

Page #121
96 THE CANONICAL NIKSEPA able for the monks) - just as boiled water. esanijja = permitted (METTE, Pind'esana, p.65, line 2). jaiya (yacita) - begged. ------ In the following graph, the symbols (-) and (+) stand for abhakkheya and bhakkheya respectively. davva-MASA! 1.1 . . 1.2 dhanna attha 1.1.1 suvanna (-) 1.1.2 ruppe (-) 1.2.1 sattha-p.. 1.2.2 asat tha-p. ) 1.2.1.1 esani jja 1.2.1.2 anesanijja (-) 1.2.1.1.1 jaiya 1.2.1.1.2 ajaiya (-) 1.2.1.1.1.1 laddha (+) 1.2.1.1.1.2 aladdha (-) NO.48927. BHAGAVATI 20.5.669. - REFERENCES: Ags p.7874; S.1, p.801; DELBI p.255 (XX 52). "kaivihe nan, bhante, PARAMANU pannatte?" "Goyama, cauvine PARAMANU pannatte, tam jaha: davva-PARAMAYU', khetta-PARAMUN, kala-PARAMANU", bhava-PARAMANU.."

Page #122
ENTRIES "davva-PARAMANU nam, bhante, kaivihe pannatte?" 1.2 1.1 abhejje jahl: acchejjel.1 adaj jhe1-3 agejjhe1-4. "khetta-PARAMANU nam, bhante, kaivihe pannatte?" 21 jah: anaddhe amajjhe avibhaime 2.2 apaese 2.3 "Goyama, cauvvihe pannatte, tam 2.4. "kala-PARAMANU puccha (nam, bhante, kaivihe pannatte?"). "Goyama, cauvvihe pannatte, La jah: avanne. agandhe3. 3.1 3.2 arase aphase3.4. 3.3 tam PARALLELS: Anuyogadvara 134 (S.II, pp. 1124-25). "Goyama, cauvvihe pannatte, tam "bhava-PARAMANU nam, bhante, kaivihe pannatte?" jah: vannanante gandhamante rasamante phasamante 4.1 4.2 4.3 - s' evam, bhante, 2 (s' evam, bhante,) tti java viharai. | 669 | "Goyama, cauvvihe pannatte, tam 4.4 - ANALYSIS: The text of the present niksepa covers sutra 669 (7 lines), the last sutra of Uddesa 5 (S.I, p.801). The two preceding sutras 667-668 (S.1, pp.793-801) offer an elaborate treatment of vanna, gandha, rasa, phasa (qualities of the paramanu-poggalas). By contrast, the present niksepa supplies little information and appears to be an accretion. The abbreviation puccha is confined to kala. NOTES: The two chains (acchejje etc., anaddhe etc.) are technical, but nevertheless show an element of synonymy. Thus "anaddhe" (anardha) is just one way of describing indivisibility. Abhayadeva (AgS p.788b) explains this by "sama-sankhyavayavabhavat". DEL.EU reads samaya-samkhya'vayavabhavat. This misreading results in some erroneous suggestions on p.255 of his book. The four paryayas (varna, gandha, rasa, sparsa) are in fact only possessed by the pudgala-paramanus (Tattvartha 5.23), not by kala. However, the set of the niksepa determinants is as such quite different from philosophical categories such as the five astikayas (p.151). For s' evam see PISCHEL SS 423. 97 - NO.51528. JNATADHARMAKATHA 1.5.62. REFERENCES: SCSP p.111b; S.I, p.997. tae nam se Sue parivvayae tise parisae Sudamsanassa ya annesim ca bahunam Samkhanam dhammam parikahei: evan khalu, Sudamsana, amham SOYA-mulae dhamme pannatte. se vi ya SOE duvihe pannatte, tam jaha: davva-SOE' ya bhava-SOE2 ya.

Page #123
98 davva-SOE1: udaenam ya mattiyae 1.1 THE CANONICAL NIKSEPA NO.53$29. 1.2 2.1 ya. bhava-SOE2: dabbhehi2 jam nam amham, devanuppiya, kimci asui bhavai tam savvam saj jo pudhavie' tao paccha suddhena varina pakkhalijjai, tao tam asui SUI bhavai. 1.1 ------ "se kim tam bhav'-OMOYARIYA2?" 2.1 2.2 appa-kohe appa-mane "se kim tam OMOYARIYA?" 2 "(OMOYARIYA) duviha pannatta, tan jahl: davy-ONOYARIYA "se kin tan davy"-ONOYARIYA uvagarana-davy-ONOYARIYA-1 ya bhatta-pana-davy"-OMOYARIYA1-2 uvagarana-davy-ONOYARIYA1.1 ya mantehi 1.2 PARALLELS: Sthana 5.3.535 (S.I, p.267). Bhagavati 11.9.416 (S.I, p.628). Upasakadasa 7.49 (S.I, p.1150). Aupapatika 37 (S. II, p.27). Avasyaka Ni. 1241, 1509 (Haribhadra pp.553b and 782b respectively). Dasavaikalika Ni.283. Ogha Ni.714, 794. ANALYSIS AND NOTES: Suka and Sudarsana are the interlocutors. SOYA Sauca (purity). The phrase "se vi ya" introducing the programme is isolated. The execution merely presents a skeleton. The use of "ya" (programme and execution) is, however, an element shared with many davva-loga niksepas (see the Analysis of the BANDHA niksepa: No.44$25). The last sentence of the niksepa comments upon davva-SOE1. By contrast, bhava-SOE2 is left without commentary. .2.2 1.2.2 AUPAPATIKA 18. REFERENCES: AgSg pp. 104-06; S.II, pp.8-9; LEUMANN pp.38-39 (SS 30 II). ya. alippai, ya bhiv-OMOVARIYA2 "2 (davy"-OMOYARIYA) duwih pannatta, tap jaha: "se kim tam ya." se ttam uva= "2 (uvagarana-davy-OMOYARIYA) tivih pannatta, 1.1.1 ege pae1.1.2 ciyattovagarana-saijjanaya1.1.3" tam jaha: ege vatthe" garana-davv-OHOYARIYA1-1 "se kin tan bhatta-pana-davy-OMOYARIYA-2" (bhatta-pana-davv'-OMOYARIYA1.2) anegaviha pannatta, tam jaha: attha (kukkuda-andaga)pamana-mette kavale aharam aharamane: app'-ahare1.2.1. duvalasa (-kukkuda-andaga)-pananamette kavale aharam aharamane: av'addh'-OMOYARIYA solasa (-kukkuda-andaga)-pamananette kavale harun haramine: dubhaga-patt'-OMOYARIYA1.2.3, cauvvisa (-kukkuda-andaga)pamana-mette kavale aharam aharamane: patt'-OMOYARIYA1.2.4. panna-nette kavale Bharan ahiranine: kinc-OMOYARIYA1-2.5 . battlsap (kukkuda-andaga-) aharam aharamane: ekkatisan (kukkuda-andaga-) 1.2.6 * pamana-mette kavale aharam aharamane: pamana-patte etto egena vi ghasenam unayam 1.2.7 aharam aharamane samane nigganthe: no-pakama-rasa-bhoi tti vattavvam siya." ttan bhatta pina-davy-OMOYARIYA-2 se ttam davv'-OMOYARIYA1. se ------ appa-mae appa-lohe appa-sadde appa-jhanjhe ya.' "2 (bhav'-OMOYARIYA2) anegaviha pannatta, tam jaha: 2.3 2.4 2.5 2.6 se

Page #124
ENTRIES 99 ttam bhav-OMYARIYAP. se ttan OMOYARIYA. PARALLELS: For the "tava tract" in Bhagavati (Ags pp.9214-923'; DELEU pp.292-94, XXV 724) refer to Analysis I (below). --- No.29848 (AIKKANTA PANA-BHOYANA niksepa: Bhagavati). No.6232 (OMOYARANA niksepa: Uttaradhyayana). Sthana 3.3.238 (S.I, pp. 214-15). Vyavahara 8.220 (S.II, p.820). Tattvartha 9.19. Nisitha Bha.42 ff. Mulacara 5.153 (OKUDA p.70). Mularadhana 211 ff. Tandulavaicarika (SCHUBRING p.12). Avasyaka Ni. 1064. ANALYSIS I: THE TAVA COMPLEX AS SUCH. What is understood in the dogmatic works of the Jainas by "tapas" is divided into "outer penance" (six subdivisions) and "inner penance" (again six subdivisions). The locus classicus for treatment and enumeration is Uttaradhyayana Ch.30. The enumeration is given in two verses: 30.8 (outer penance) :anasanam (1) unoyariya (2) bhikkha-yariya (3) ya rasa-pariccao (4) kaya-kileso (5) samlinaya (6) ya bajjho tavo hoi. 30.30 (inner penance):payacchittam (7) vinao (8) veyavaccam (9) tah' eva sajjhao (10) jhanam (11) ca viussaggo (12), eso abbhintaro tavo. We shall refer to the treatment contained in Ch.30 of Uttaradhyayana in connection with niksepa No.6232 (see pp. 102 ff. below). The niksepas to be discussed now are embedded into a tava tract occurring in almost identical form in two texts which are later than Uttaradhyayana, viz. Aupapatika and Bhagavati. Below we give the necessary references both for the tava tract and for the embedded niksepas: - tava tract: Aup. 17-19 (s. 11, pp. 8-12), Bhag.25.7.801-3 (S.I, pp. 893-7) No.53 29 --- No.54 Aup. 18 Aup. 18 OMOYARIYA (no. 2) BHIKKHAYARIYA (no.3) No.49 Bhag.25.7.801 (reference to Aup. in Bhag.25.7.801) No.50 Bhag.25.7.803 No.55$30 Aup. 19 VIUSSAGGA (no.12) The tava tract is a later addition in both texts. In Aupapatika, the tava tract interrupts the continuous narration. In Bhagavati, it differs from the context on account of the "se kim tam... se ttam ..." pattern which originated in Nandi (and was used freely also in Anuyogadvara). This pattern is restricted to the tava tract as far as the Bhagavati (25.7) is concerned. Again the tava tract was transferred from the Aupapatika to the Bhagavati (and not vice versa), as the latter text refers thrice explicitly to the

Page #125
500 THE CANONICAL NIKSEPA former ("jana Uvavaie ... java ..."). We may add that the tava tract of Aupapatika does not only contain the enumerating gatha Uttaradhyayana 30.30 on "inner penance" (recognized as a gatha by LELMANN, Aupapatika p.40, note 8), but also the enumerating gatha Uttaradhyayana 30.8 on "outer penance" (not recognized by LELMANN, Aupapatika p.38, $ 30, note 8). For Utt.30.8 and 30.30 refer to ALSDORF, Arya, pp.210-11. The gatha 30.8 (pada 8d missing) is found in S. II on p.8, lines 21-22 (sutra 18). For "ya" following the determinants (details in our edition) refer to No.44deg25 supra (BANDHA niksepa). ANALYSIS II: No.53.29. The niksepa mainly consists of the exposition of omoyariya as a particular pattern of fasting (SCHUBRING S 156, our No.29948). It would appear that the standard number of kavalas or "mouthfuls" was 32 per day (METTE p. 122 and p. 19, line 2). omoyariya is the total of possible reductions: 12: 16: afp'-ahare ay'addh'-MOYARIYA dubhaga-patt'-OMOYARIYA 24: patt' - MOYARIYA 31: kimc'un-CMOYARIYA 32: pamana-patte (S.II, p.9 "-patta" is a misprint) (x) minus 1: no-pakama-rasa-bhoi Compounds with comoyariya occur in four, and designations for the "agent" in the three remaining cases. References for (bhatta-pana-davv'-) omoyariya: Aupapatika S. II, p.9, lines 5-10; Bhagavati S.1, p.894, lines 5-7 (quotation-cum-reference); Vyavahara 8.16 (SCHUBRING, Chedasutras, pp.43 and 82). Also see DELEU, Mahanisiha, p.70 (explanation of pamana: "battisam kira kavale aharo kucchi-purao"); CAILLAT, Expiations, p. 109; Mulacara 5.153 (OKUDA p.70). NOTES: "kukkuda-andaga" (always put in parentheses) is found in the other editions (LELMANN, AgSg), but is missing in the Suttagame text. uvagarana - implements. bhatta- . pana - food and drink. The third kind of uvagarana is called "ciyattovagarana (tyaktopakarana)-saijjanaya". This probably means "giving up enjoyment of the uvagarana". For saijja- refer to the following: silanka on Acara 2.5.2.373 (SCSP p.366%); Abhayadeva on Bhagavati 1.1.15 (ARS p. 30deg); PISCHEL S 470 (on Aupapatika $ 86). jhanjha = quarrel (PSM); compare jhanjhata (Gujarati) - garrulity; Mahanisiha 5 (DELEU, Mahanisiha, p.185, line 16): kali-kalaha-jhanjha-damara- (four synonyms).

Page #126
ENTRIES 101 NO.55830. AUPAPATIKA 19. - REFERENCES: AgSg pp. 131-32; S.II, p.12; LELMANN pp. 43-44 (S 30 VI). "se kim tam VIUSSAGGE?" 2 "(VIUSSAGGE) durvihe pannatte, tan jaha: davva-VIUSSAGGE' (ya) bhava-VIUSSAGGEZ ya." "se kim tam davva-VIUSSAGGE'?" "2 (davva-VIUSSAGGE') cauvvihe parmatte, tam jaha: sarira-VIUSSAGGE'' gana-VIUSSAGGE'.2 uvahi-VIUSSAGGETS bhatta-pana-VIUSSAGGE: 4."* se ta davva-VIUSSAGGE'. "se kim tam bhava-VIUSSAGGE?" "2 (bhava-VIUSSAGGE) tivihe pannatte, tam jaha: kasaya-VIUSSAGGE. Samsara-VIUSSAGGEL. kamma-VIUSSAGGELS." ------ "se kim tam kasayaVIUSSAGGE ?" "2 (kasaya-VIUSSAGGE') cauwihe pamatte, tam jaha: koha-kasiyaVTUSSACCE2. 1. mana-kasaya-VIUSSAGGE2.1.2 maya-kasaya-VIUSSAGGE2.1.3 loha-kasayaVIUSSAGGEZ.1.4." se ttam kasaya-VIUSSAGGE . ------ "se kim tam sagsara-VIUSSAGGES.?" "2 (samsara-VIUSSAGGE.) Cauvvihe pannatte, tam jaha: neraiya-samsara-VIUSSAGCE..! tiriya-samsara-VIUSSAGGE 2.2.2 manuya-samsara-VIUSSAGGE2.2.3 deva-samsara-VIUSSA= GE.2.4.. se tta samsara-VIUSSAGGE.2. ------ "se kim tam kamma-VIUSSAGGES "2 (kamma-VIUSSAGGES) atthavihe parmatte, tam jaha: nan'-avaranijja-kanna-VILSSA= GGES.' darisan-avaranijja-kama-VIUSSAGGE: 3.2 veyaniya-kama-VXUSSAGCE.S.S moha= niya-kanna-VIUSSAGGE: 5.4 auya-kanna-VIUSSAGGE..5 nama-kamuna-VIUSSAGGE.5.6 goyakama-VIUSSAGGE2.3.7 antaraya-kamma-VIUSSAGGEZ.3.8. se ttam kamus-VIUSSAGGE.S. se ttam bhava-VIUSSAGE. se ttan VIUSSAGGE. I 19 PARALLELS: Avasyaka Ni. 1051 (Haribhadra p.4874). Tattvartha 9.20. Dasavaikalika Ni.48. Molacara 5.163, 209 (OKUDA pp. 73, 84). Utt. 30.30. ANALYSIS AND NOTES: For the tava complex refer to the previous entry. The viussagga niksepa is an ad hoc concatenation of various sets. The 4 kasayas, the 4 types of beings (HANG), and the 8 types of kanan - all supplied against "bhava" - are well known. viussagga (viosagga) may be used in the sense of kaussagga (SCHUBRING $ 161, compare also the relevant vs.30.36 in the tava complex of Uttaradhyayana), and this was probably the original meaning. The present employment of the term (as reflected in the dravya section) obviously demonstrates a derived meaning: indifference towards sarira (body), gana (?), uvahi (implements), and bhatta-pana (food and drink). gana is not clear (SCHUBRING $ 179: "Umgebung", i.e. company, surroundings), but cannot be separated from the well-known tern, designating a group of monks. uvahi is quite common (e.g.com pare Ogha Niryukti vss.448 and 511; METTE, Pind'esana, p.70 and p. 110).

Page #127
102 THE CANONICAL NIKSEPA NO.57531. PRAJNAPANA 15.2.452-59. - REFERENCES: JAg pp.252-60; S.II, pp.420-25. "kaiviha nan, bhante, INDIYA pannatta?" "Goyama, duviha pannatta, tam jaha: davv'-INDIYA ya bhav'-INDIYA? ya." "kai nam, bhante, davv'-INDIYA' pannatta?" "Goyama, attha davv'-INDIYA' pannatta. . tam jaha: do sottal. 1-2 do nettal.3-4 do ghanal.5-6 jihal.7 phase .8....... extended, with variations, to HAMG: Prajnapana s.11, p.420, line 23 to p.424, line 19. | 452-457. I "kai nam, bhante, bhav'-INDIYA pannatta?" "Goyama, panca bhay'-INDIYA pannatta, tam jaha: so'-INDIE2:1 (cakkh-INDIE2.2 ghar. '- INDIE2.3 jibbh'-INDIEP.4) java phas'. INDIE2.5." ...... extended, with variations, to HAMG: Prajnapana S. II, p. 424, line 21 to p.425, line 18. 1458-459 PARALLELS: No.77936 (Niramukha). ANALYSIS AND NOTES: Text in parentheses before java supplied on the basis of Prajnapana 15.2.447 (S.II, p.418). - The indiya niksepa, usually long if taken in its entirety, is part and parcel of Chapter 15 (Indiyapaya) which deals almost exclusively with the subject "indriya". The ramification does not produce any new concepts, but is merely superimposed on the old notions of the sense organs and their respective faculties. SCHUBRING refers to the text of our niksepa in his SS 67 and 71. SCHUBRING's latter paragraph summarizes to some extent the matter omitted by us (HAMG). NO.62 $32. UTTARADHYAYANA 30, vss. 14-24. - REFERENCES: DLJP p.604"; S.II, pp. 1036-37; CHARPENTIER pp. 213-14. . OMOYARANAM pancaha, samasena viyahiyam * davvao' khetta -kalenam", bhavenam pajjavehiya. (14) (15) jo jassa u aharo, tatto omam (v.l. avamam) tu jo kare jahannen' ega-sitth'ai, evam davvena' u bhave. game nagare taha rayahani, nigame ya agare palli khede kabbada donamuha, pattana madamba samvahe asama-pae vihare, safnivese samaya (sama) ghose ya thali sena-khandhare, sat the samvatta-kotte ya. (16) (17)

Page #128
ENTRIES 103 (18) (19) (20) . vadesu va ratthasu (racchasu) va, gharesu va evam ittiyam khettam (chettam) kappai u evam-ai, evam khettena u bhave. peda ya addha-peda, gomutti payanga-vihiya ceva sambukk'-avatt'-ayaya-gantum-paccagaya chattha. divasassa porusinam caunham pi u jattio bhave kalo, evam caramano khalu kal'-OMANAS muneyavvam (-yavvo). ahava: taiyae porisie un'-ai ghasam esanto cau-bhag'-unae va, evam kalena u bhave. itthi va puriso va alamkio va n' alamkio va vi. annayara-vay'-attho va annayarenam va vatthenam. annaena visesenam vannenam bhavam anumuyante u, evam caramano khalu bhav'-OMANAM mineyavvam. davve' khette? kale bhavammi" ya ahiya u je bhava, eehi OMA-carao pajjava -carao bhave bhikkhu. (21) (22) (23) (24) PARALLELS: For the tava complex refer to No.53929. - Sthana 6.599, S.I, p. 273. Dasasruta 7.158, S.II, p.931. Mulacara 5.148-50 (OKUDA pp. 68-69). Mularadhana 127, 208-09. Dasavaikalika Ni.47. Tattvartha 9.19. ANALYSIS AND NOTES: We already discussed two niksepas which belonged to ...e tava complex (No.53deg29 and No.5530). The present OMOYARANA niksepa is embedded into the earliest version of the tava complex as found in Chapter 30 of Uttaradhyayana. A detailed analysis of this chapter has been supplied by L. ALSDORF (ALSDORF, Arya Stanzas), who also demonstrated the impact of Ch.30 on some of the younger canonical works. (Read "Sutt. p.320" on p.210, line 24.) The OMDYARANA niksepa occupies 11 out of 37 verses in the chapter. ALSDORF has shown on pp. 211 and 213 that the omoyarana portion is, on the whole, a later insertion (and patched up in a way which was exceptional even by contemporary standards. Following his arguments, we have indented the spurious, technical vss. 16, 17, and 19 (ALSDORF, p.213, lines 16-29), extending this procedure even to vs. 22. Verse 19 recurs in Dasasruta S.II, p.931 and in Sthana S.I, p.273 (see SCHUBRING $ 153; DEO p. 169). ALSDORF considers vs. 14 (anustubh) to be "most probably ... the only original stanza" (p.213). He has demonstrated in the monograph quoted (as well as in other contributions) that the old metres (anustubh and others) gradually gave way to the Arya (i.e. to the "later" Arya showing the standard form of the metre). Again he has shown that aryas occurring in the four earliest canonical works (viz. Acara, Sutra. krta, Dasavai kalika, Uttaradhyayana) are invariably later additions (while verses in the other metres are genuine). The anustubh verse 14 is, however, apparently late and hence amongst the few exceptions to this rule. It does not follow verbatim any of the established formulas for the niksepa programme (a metrical rendering of the current phrases being impossible) but reflects nevertheless the typical "niksepa language" of

Page #129
104 THE CANONICAL NIKSEPA the canonical literature (e.g. "samasena" in 14b reminiscent of the Nandi style - No.66 14 above). Also a solitary "programme verse" like vs. 14 could not have formed an integral part of the texture of a work like Uttaradhyayana. There is no scope for any conjectures, but it seems hazardous to separate vs. 14 from the following execution and to integrate it fully into what may be considered the original text of Uttaradhyayana. - Vs.21 is an alternative for vs.20 (ahava ...). A careful comparison of Sutra and Curni (Curni p.274) even throws doubt on vs.8. In spite of its key position, this stanza is ignored by the Curni which comments only upon vss. 1-2 and 9-11 (referring the reader for the following verses to the Dasavaikalika Curni). If vs.8 is spurious, we have to assume that the original Sutra text and the Curni thereon (not the Curni on the Niryukti!) supplied a much simpler version of the tava complex: five "mahavratas", to use the later term, plus rai-bhoyana (all in Uttaradhyayana 30.2) plus anasana (Uttaradhyayana 30.9 foll.). For the sixfold set (ahimsa etc. plus rai-bhoyana) see inter alia the following: Sutrakrta 1.2.3.145 (S.I, p.107); Sthana 7.659 (S.I, p.276); Aupapatika 33 (S.II, p.23 lines 3-4; LEUMANN, SS 57, p.63); Dasasruta 2.22-42 (S. 11, pp. 919-20); Dasavaikalika 4.5-11 (S.II, pp.949-51); Mulacara 5.91-99 (OKUDA pp. 56-57). For the interpretation of the individual verses, the reader is referred to the translation given by JACOBI in SBE 45, pp. 176-78. A study on the settlement nomenclature (vss. 16-17) has been prepared by 0. STEIN, Jinist Studies, pp.1-30. Further references: CHARPENTIER p.384; BARNETT, note 1 on p.45; Kalpa Bha.vss. 1089-91. For the standardized pattern of the begging tour (vs. 19) refer again to SCHUBRING SS 153 and DEO (p.169 [and p. 187 ff. for general information on penance and fasting]). The catch-word is represented in more than one form: unoyariya (vs.8); OMOYARANAM (vs. 14); OMANAM (vss.20 and 23). For the summarizing character of pajjava in vs.24 refer to the verse Mulacara 7.50 (LEUMANN, Ubersicht, p. 17), which seems to use the term in a similar way. The correct etymology of ahiya (a-hrta = "delivered", "uttered") and viyahiya (vy-a-hrta = "declared", "stated") has, according to our knowledge, nowhere been mentioned. The OMOYARANA niksepa, as available in Uttaradhyayana 30, differs in its wording considerably from the OMOYARIYA niksepa (No.53 29), but the basic element of calculated reduction of food is the same. NO.73$33. KALPASUTRA 118. REFERENCES: AJC pp. p.22; JACOBI p.263. n' atthi nam tassa bhagavantassa [Mahavirassa] katthai PADI BANDHE. - pp. 110-111; S.II, Parisista 1,

Page #130
se ya PADI BANDHE cauvvihe pannatte, tam jaha: davvao khittao2 kalao3 bhavao4. 2.1 1.1-1.2 2.2 2.8 3 3.6 3.7 va, davvao nam: sacittacitta' 2-misiesu1.3 davvesu. khittao nam: game 2.6 2.7 nagareva, arange2.3 va, khitte2.4 v, khale2.5 va, va, ghare va, angane va, 3.2 3.3 3.4 nahe va. kalao nam: samae va, valiyeva, anapanue3 sanae3-1 va, va, thove 3.5 3.8 3.9 3.10 va, aho-ratte3 va, lave va, muhutte3 va, pakkhe va, mase va, sapvacchare3.13 bhavao nam: kohe va, mane va, nayae mayae 4.3 dose va, kalahe 4.9 arai-raie" va, maya-mose va, miccha-damsana-salle va. va, khane 3.11 uue va, ayane 3.12 4.1 4.2 4.4 va, annayare va diha-kala-samjoe3.14 va, lobhe" va, bhae" va, va, hase4.6 va, va, abbhakkhane 4.10 va, pesunne va, para-pari= 4.5 4.11 4.8 4.7 pijje 4.12 va, va, 4.13 4.14 4.15 vae PARALLELS: See the Analysis. (S.I, p.156). Nisitha Bha.515. ENTRIES No.52 ------ Aup. 15 105 Sutrakrta 2.1.650 (S. I, pp. 143-44); ibid. 2.2.673 ANALYSIS: A complete presentation of the textual matter becomes difficult if the number of instances increases and if both, text and contexts, do not agree completely. In the case of No.5329 (OMOYARIYA niksepa) and No.55 30 (VIUSSAGGA niksepa), only two versions were available (Aupapatika and Bhagavati, No.53 No.49, No.55 = No.50), and these versions showed agreement of text and context. By contrast, the PADIBANDHA niksepa is found in three works, and the agreement of text-and-context is reduced by changes, abbreviations, omissions, and extensions. We have supplied merely the text of No.73 (Kalpasutra). The context invariably consists of the description of spiritual excellence, not in abstract terms but in connection with specific persons (below, the theme is simply designated as "description of ..."). These are the basic data: - va, No.59 No.73$33 Kalpasutra 118 S.II (Parisista I), p.22, lines 2-9 [description of Mahavira]; S.II, p.552, lines 20-27 (DLJP, p.146) [description of Rsabha]; Jamb. 2.31 S.II, p.8, lines 11-15 (LEUMANN SS 28) [description of the Ganadharas). Nos. 52 and 59 are derived from No.73; a detailed textual comparison can be dispensed with. The nomenclature is that of the davvao type, but the contents reflect the davvaloga type. The constant use of "va" is unusual. NOTES: The reader is referred to JACOBI's translation in SBE 22. The 15 terms appearing after bhava form a well-defined set, containing double and triple terms and including the tetrad krodha-mana-maya-lobha. See SCHUBRING SSSS 167-168 and add to his reference Sthana 1.65 (S. 1, p. 184). For details about time measurement refer to the Notes on the OHI-NANA niksepa (No.6614). In the present niksepa, the ramification (sacittacittamisiesu etc.) operates on the determinants as such without any regard for the catchword. The meaning of padibandha is "obstacle" (compare Sutrakrta 2.7.812, S.I, p. 182;

Page #131
106 Bhagavati 2.1.92, S.I, p.423; ibid. 13.6.490, S. I, p.690; etc.). For "obstacle" in the spiritual sense refer to Sutrakrta 2.2.673 (S.I, p.156): "apadibaddha, sui-bhuya, lahubhuya, appa-ggantha" (also Sthana 9.916 [S. I, p.300]). (C) NIRAMUKHA NO.75$34. THE CANONICAL NIKSEPA - REFERENCES: AgS p.26; s.1, pp.386-87; BHAGAVATI 1.1.15. DELEU p.47 (I 17). The asurakumara passage in Bhag.1.1.15 (= S.I, p.386, line 30 p.387, line 2 [= 2 lines]) is to be completed with the help of the neraiya passage in Pra.28.1.642 (= S.II, p.504, line 12 p.505, line 5 [= 22 lines]). The text of the former differs ... - Prajnapana 28.1. 642 - from the beginning of the latter only in the catch-word. The neraiya passage consists of the niksepa and two extensions. The gap in the 1st extension is to be filled with a passage in Pra, 11,396 (= Bhas' uddesae S. II, p.402, line 20 p.403, line 3 [= 13 lines]). We supply the incomplete asurakumara passage, the tripartite neraiya passage (no parentheses!), and the beginning-plus-end of the Bhas uddesae. Details mainly on p.114 below. Bhagavati 1.1.15 "ASURA-KUMARA nam, bhante, kim AHARAM AHARENTI?" "Goyama, (Amukha not supplied) davvao: ananta-paesiyaim davvaim." jaha NERAIYANAM khitta-kala-bhava Pannavana-gama enam sesam "NERAIYA nam, bhante, kim AHARAM AHARENTI?" "Goyama, (Amukha not supplied) 1: davvao ananta-paesiyaim (davvaim). [Text of Pra. as quoted in Bhag. with changed catchword ends. Text to be supplied in the Bhagavati without changes begins.] khetta2: asamkhejja-paes'-ogadhaim. kalao3: annayara-tthiiyaim. bhavao: I vanna= mantaim gandhamanta im rasamantaim phasamantaim." "jaim, bhante, bhavao Ivaramanti aharenti tain ki ega-vannlig harenti (du-vangin hirenti ti-vannin aharenti cau-vannaim aharenti) java panca-vannaim aharenti?" "Goyama, thana-magganam 4.1

Page #132
ENTRIES 107 paducca: ega-vannaim pi aharenti java panca-vannaim pi aharenti, vihana-magganam paducca: kala-vanna im pi aharenti (nila-vanna im pi aharenti lohiya-vannaim pi aharenti halidda-vanna im pi aharenti) java sukkill(a-vann)aim pi aharenti." "jaim (bhante,) vannao kala-vannaim aharenti taim kim ega-guna-kalaim aharenti (du-guna-kala im aharenti ti-guna-kalaim aharenti cau-guna-kalaim aharenti panca-guna-kalam aharenti chag-gunakalaim aharenti satta-guna-kalaim aharenti attha-guna-kalaim aharenti nava-guna-kalaim aharenti) java dasa-guna-kalaim aharenti samkhijja-guna-kalaim (aharenti) asamkhijja-. guna-kalaim (aharenti) ananta-guna-kalaim aharenti?" "Goyama, ega-guna-kalaim pi aharenti java ananta-guna-kalaim pi aharenti." evam (i.e. nila-vannaim, lohiya-vannaim, halidda-vannaim) java sukkill(a-vann)aim pi (aharenti). evam | gandhao | i.e. subbhigandha, dubbhi-gandha) vi. I rasao I i.e. titta-, kaduya-, kasaya-, ambila-, mahura-) vi. jaim bhavao I phasamantaim 1 aharenti taim thana-magganam paducca: 7 no egaphasa im aharenti no du-phasaim aharenti no ti-phasa im aharenti cau-phasaim pi aharenti (panca-phasa im pi aharenti chap-phasa im pi aharenti satta-phasaim pi aharenti) java attha-phasaim pi aharenti. vihana-magganam paducca: kakkhadaim pi aharenti (mauyaim pi aharenti garuyaim pi aharenti lahuyaim pi aharenti siyaim pi aharenti usinaim pi aharenti siddhaim pi aharenti) java lukkhaim (pi aharenti)." "jaim (bhante,) phasao kakkhadaim aharenti taim kim ega-guna-kakkhadaim aharenti java ananta-guna-kakkhada im aharenti?" "Goyama, ega-guna-kakkhada im pi aharenti java ananta-guna-kakkhadaim pi aharenti." evam attha vi phasa bhaniyavva java ananta-guna-lukkhaim pi aharenti. 1st EXTENSION OF BHAVA: ANANTA-GUNA-LUKKHA. REFERENCE TO THE BHAS'UDDESAE (PRAJNAPANA 11.396). "jaim, bhante, ananta-guna-lukkhaim aharenti taim kim putthaim aharenti aputthaim aharenti?" "Goyama, putthaim aharenti, no aputthaim aharenti. jaha Bhas'uddesae (13 lines: "jaim, bhante, putthaim aharenti ("Bhas'uddesae": genhai) ...... jaim, bhante, anupuvvim aharenti (genhai] taim kim ti-disim aharenti (genhai] java chaddisim aharenti (genhai]?" "Goyama,) java niyama chad-disim aharenti. 2nd EXTENSION OF BHAVA: OSANNAM KARANAM PADUCCA osannam karanam paducca: vannao kala-nilaim, gandhao dubbhi-gandhaim, rasao tittakaduyaim, phasao kakkhada-guruya-siya-lukkhaim, tesim porane vanna-gune gandha-gune rasa-gime phasa-gune viparinamaitta paripilaitta parisadaitta parividdhamsaitta anne apuvve vanna-gune gandha-gune rasa-gune phasa-gune uppa itta aya-sarira-khett'-ogadhe poggale savy'-appanayae aharam aharenti."

Page #133
108 THE CANONICAL NIKSEPA PARALLELS, ANALYSIS, NOTES: See No.78937. For the ramification in bhavao refer to the tree diagram given below. bhavao* : | vannamantaim | bhava/vanna thana-magganam paducca ega- du- vannaim vannaim ti- vannain cau- pancavannaim vannaim vihana-magganam paducca kalavannaim nilavannaim lohiyavanna im haliddavannaim sukkillavanna im e.g.n. a.g.n. e.g.l. a.g.l. e.g.h. a.g.h. e.g.s. a.g.s. ega- guna- kala anantagunakala N0.76$35. BHAGAVATI 1.1.15. - REFERENCES: Ags p.27EUR; S.I, p.387; DELEU p.74 (117). - The pudhavi passage in Bhag. 1.1.15 (S.I, p.387, lines 20-23) can be completed in the light of the more or less identical pudhavi passage in Pra, 28.1.645 (= SII, p.505, line 28 - p.506, line 1 1 - 2 lines)). - The niksepa of the pudhavi passage in Pra, 28.1.645 is to be completed with the help of the neraiya passage in Pra, 28.1.642 (= SII, p.504, lines 12-28). - The 1st extension of the two pudhavi passages is to be completed from the same source (S.II, p.504, lines 28-30 - "completion" because the ends are available in the two pudhavi passages). It should be noted that there are four "ends" in all: Bhas'uddesae (the Bh. fills the gap in the neraiya passage), neraiya passage, pudhavi passage in Pra, pudhavi passage in Bhag. - The 2nd extension of the pudhavi passage in Bhag, is also to be completed with the help of the neraiya passage (= SII, p.505, lines 2-5, beginning not identica! with Bhag.). The 2nd extension of the pudhavi passage in Pra, (= S.II, p.506, lines 1-4) can be ignored in the present context. -

Page #134
ENTRIES 109 Parentheses have been used in the case of the Bhas'uddesae, but not in the case of Pra, 28.1.642. - See p. 114 for further details and compare p. 106, Bhagavati 1.1.15 "PUEHAVI-KKAIYA nam, phante, / kim / AHARAM / AHARENTI?" "Goyama, (Amukha not supplied) davvao': jaha NERAIYANAM Prajnapana 28.1.645 (intermediate reference or parallel passage: p. 114) "PUDHAVI-KAIYA nam, phante, kim AHARAM AHARENTI?" [ "Goyama,7 (mukha not supplied) evam jaha NERAIVANAM Prajnapana 28.1.642 (See the text in No.75 34:) ""NERAIYA Nam, ... evam attha vi phasa bhaniyavva java ananta-guna-lukkhaim pi aharenti. 1st EXTENSION OF BHAVA: ANANTA-GUNA-LUKKHA harenti apur badese "jaim, bhante, ananta-guna-lukkha im aharenti taim kim putthaim aharenti aputthaim aharenti ?" "Goyama, putthaim aharenti, no aputthaim aharenti. jaha Bhas'uddesae (13 lines: "jaim, bhante, putthaim aharenti ("Bhas'uddesae": genhai) ...... jaim, bhante, anupuvvim aharenti (genhai) taim kim ti-disim aharenti (genhai) java chad-disim aharenti (genhai)?" "Goyama,) End in Prajnapana 28.1.642: java niyana chaddisim aharenti. End in the "parallel passage" Prajnapana 28.1.645: java taim kai-disim aharenti?" "Goyama, nivvaghaenam chad-disim, vaghayam paducca siya ti-disim siya cau-disim siya panca-disim. End in Bhagavati: java ("Goyama,) niv= vaghaenam chad-disim, vaghayam paducca siya ti-disim siya caud-disim siya panca-disim. 2nd extensiON OF BHAVA: OSANNAM KARANAM PADUCCA

Page #135
110 THE CANONICAL NIKSEPA Prajnapana 28.1.6 42 paducca: vannao kala-nilaim... aharam (See the text in No.75deg34:) osannam karanam aharenti." Bhagavati 1.1.15 vannao kala-nila-pita-lohiya-halidda-sukkillani, gandhao surabhi-gandha 2 (dubbhigandhaim), rasao titta 5 (kaduya-kasaya-ambila-mahuraim), phasao kakkhada 8 (mauyaguruya-lahuya-siya-unha-niddha-lukkhaim). sesam tah' eva (i.e.jaha NERAIYANAM 17. PARALLELS, ANALYSIS, NOTES: See No.78$37. N0.77836. BHAGAVATI 1.7.61. - REFERENCES: Ags pp. 866-878; S.1, p.406; DELEU p.82 (I 14a). "CIVE nam, bhante, GABBHAM VAKKAMAMANE kim sa-indie vakkamai, an-indie vakkamai?" "Coyama, siya sa-indie vakkamai, siya an-indie vakkamai." "se ken atthenam (bhante, evam vuccai: siya sa-indie vakkama i, siya an-indie vakkamai)?" "Goyama, (Amukha not supplied) davv'-indiyaim paducca: an-indie vakkamai. --- bhav'- indiyaim paducca: sa-indie vakkamai. --- se ten' at thenam (Goyama, evam vuccai: siya sa-indie vakkamai, siya an-indie vakkamai)." PARALLELS: No.5731. Bhagavati 12.5.450 (S.1, p.664); ibid. 20.3.665 (S.1, p. 792). ANALYSIS: Parenthesis supplied - in both cases - on the basis of the question-andcolophon" cliche (see No.39821) in connection with the preceding sentence (siya ...). Subject and structure of the Niksepa are in close agreement with the context (sutras 1.7.61-62: discussion on jiva and garbha). - In the execution, "indiya" occurs both with the determinants (or in connection with the determinants) and in the predication (p.42 above). - The present Niksepa is one out of five Ni ramukha niksepas in the Bhagavati which have only the two determinants davva' and bhava? (the other instances: No.zz (p.159), "0.82 41, No.8645, No.89, No.91). No.82 41 as well as 959 (amongst the "parallels") are closely related to the present niksepa (see the texts). NOTES: vakkamai - avakramati (short vowel in the root : PISCHEL 9 481). For the sunject

Page #136
(gabbha-vakkanti) refer to SCHUBRING SS 63; SCHUBRING, Tandulavaicarika, p.23; WEBER 1866-67, pp. 177-78. NO.78$37. ENTRIES - 111 BHAGAVATI 2.1.85. REFERENCES: AgS p. 109b; S.I, p.416; DELEU p.88 (1112). "kin nam, bhante, JIVA ANA (MANTI VA) PA (NAMANTI VA) U(SSASANTI VA) NI (SASANTI VA)?" "Goyama, (Amukha not supplied) davvao1 nam: ananta-paesiyaim davvaim, khettao nam: asamkha-paes'-ogadhaim, kalao3: annayara-tthitiyain, bhavao: vannanantain gandhanantain rasamantain phasamantain ANAMANTI VA PANAMANTI VA USASANTI VA NISASANTI VA." "jain bhavao vanganantain ANA VA ANA= (ANTI VA) PANA (NANTI VA) USA (SANTI VA) NISA (SANTI VA), tain kin ega-vanni ANAMANTI [VA PANAMANTI "VA 7 OSA (SANTI VA) NISA (SANTI VA)?" Ahara-gamo neyavvo (29 lines. du-vanni ANAMANTI VA PANANANTI VA USASANTI VA NISASANTI VA ["Ahara-gana": AHARENTIJ eva java lukkhaneyavva. "tain, bhante, kip putthain ANAMANTI VA PANAMANTI VA USASANTI VA NISASANTI VA [AHARENTI] aputthaim... "Goyama, nivvaghaenam chadisin, vaghlyan paducca: siya ti-disin siya cau-disin siya panca-disin) java ti-caupanca-disin "taim, PRELIMINARY REMARK ON NO.7837: The present paragraph has to be viewed in the light of No.75$34 and No.76 35. The text in the parentheses ("Ahara-gamo") has been taken from Jivabhigama (S. II, pp. 107-108) and not from Prajnapana as suggested by Abhayadeva. The "2nd extension of bhava" (supplied in Jivabhigama after the first) is not included into the niksepa of Bhagavati 2.1.85, which ends after the words ticau-panca-disim. For the convenience of the reader we have supplied, in the middle of the parenthesis, the end of the niksepa proper (evam java lukkha negavva) and the beginning of the "1st extension" ("taim, bhante ...). The quotation from Jivabhigama is direct, and the text required for Bhagavati 2.1.85 forms in Jivabhigama one block. GENERAL SURVEY OF TEXTUAL MATTER CONNECTED WITH NO.75$34, NO.76$35, AND NO.7837: The difficulties found here and elsewhere are due, partly to the subjectmatter and partly to the processes of "reference" and "application". Leaving aside the subject-matter, we have to mention in the first place the references. The highly repetitive character of the subject-matter necessitates numerous references as means of abbreviation. As elsewhere in Jaina literature, the character of the references depends on the character of the repetitive matter (and on the peculiarities of the individual case). Below we shall give some explanation for the references as contained in our

Page #137
112 THE CANONICAL NIKSEPA presentation of the three niksepas. The repetitive character which makes the references inevitable can be characterized in the present case (and in many other cases) by the word "application". A piece of text is repeated - in theory at least - verbatim with minor changes (e.g. NERAIYA replaced invariably by ASURA-KUMARA). The piece is identified (reference-technique) by "words" (e.g. jaha neraiyanam), "titles" (e.g. jaha Bhas' uddesae), or both. The ideal model is simple, but in practice the picture is blurred by three factors. In the first place, the reduction may be drastic and may go to the point of not mentioning an individual repetition-case at all (e.g. java VANASSAI-KAIYA after the application of the NERAIYA text to the ASURA-KUMARA and to the PUDHAVI-KAIYA: water, fire, and wind beings not even mentioned (Prajnapana 28, 645]). In the second place, there may be various changes and additions (or omissions) which exceed the mere substitution of single terms. Thirdly, the extent of the piece of text which is applied repeatedly may vary (e.g. second extension of the AHARA niksepa not included in No. 78 37). The impact of the S... niksepa of Anuyogadvara on the exegetical literature is perhaps the most conspicuous example for the technique of application. Application is a repetition technique affecting pieces of medium size (for example one page in the Suttagame format). The subject-matter is dogmatical, not descriptive (as against the well-known varnakas). It is probable that in most cases the primary text (which is applied or multiplied) can easily be distinguished from the secondary texts (the "applications"). These applications may be added (appended) to the primary texts with a high degree of reduction (primary text and application(s) contiguous). They may, however, also occur separately in the 'same' work or in "other" works) with various readings etc. as independent versions and in a less reduced form). In the present case it is convenient to say that the text in question (primary text cum applications) coincides in extent roughly with our tripartite niksepa; and that Prajnapana 28.1 contains the primary text with contiguous applications added to it (one application of the textual matter touching the niksepa as such: No. 123), while Bhagavati 1.1.15, Bhagavati 2.1.85, and Jivabhigama 1.13 contain separate applications of the niksepa in Pra. 28.1. Although in Prajnapana and Bhagavati the niksepa is embedded into related material, we have isolated it from this context. That such a procedure is not quite arbitrary is demonstrated by the fact that the version in Jivabhigama 1.13 consists only of the AHARA niksepa (without further discussions on ahara, as found in Prajnapana 28.1 (Ahara-paya), preceding or following it). Below we supply a synopsis of the six niksepas appearing in the four pieces of text just quoted. The variation is always mechanical (mere substitution), but the size varies according to the strength of the reduction. Niksepas which are merely implied (not even a minimum of niksepa text supplied) cannot be considered. The quotations (in capitals) demonstrate the mechanism of substitution. Prajnapana 28.1.642 (primary text). "NERAIYA nam, bhante, kim AJARAM ANARENTI ?" S.II, 504, line 12 - 505, line 5 No. 122

Page #138
ENTRIES 113 Prajnapana 28.1.645 (intermediate reference: p.114). "PUDI IAVI-KAIYA nam, bhante, kim AHARAM AM ARENTI?" S.II, 505,28 - 506,4 No. 123 Bhagavati 1.1.15. "ASURA-KUMARA Nam, bhante, kim AHARAM AMARENTI ?" S.I, 386,30 - 387,2 No.75834 Bhagavati 1.1.15. "PUDHAVI -KKAIYA kim (AHARAM) AHARENTI ?" S.I, 387,20-23 No.76935 Bhagavati 2.1.85. "kin nam, bhante, JIVA ANA (MANTI VA) ...?" S. I, 416,11-16 No.78837 Jivabhigama 1.13. "te nam, bhante, JIVA Kim AHARAM AHARENTI ?" S.II, 107,7 - 108,13 No.92 To this we add a short survey of Prajnapana 28 (i.e. 28.1.641 - 28.2.657), more particularly of 28.1 (28.1.641-649). We have to add that 28 in its entirety is concerned with ahara (food/attraction of matter) and breathing, the former being the main subject. References to breathing (anamanti, panamanti, ussasanti, nisasanti) form a subject in its own right (related of course to ahara), and this has to be distinguished from the mechanical substitution of the anamanti tetrad in the niksepa No.78 37. --- 28.1 = S.II, p.504, line 3 - p.508, line 28; 28.2 = SII, p.508, line 29 - p.511, line 17; title for 28 as given in the colophon: "Aharapayam". / Prajnapana 28.1.641: 7 ahara in connection with the neraiyas as the first member of the HAMG set. -.- / Sutra 642 up to p.505, line 5: 7 AHARA niksepa for NERAIYA. The text is given in full, apart from a reference appearing on p.504, line 30: jaha ehas' uddesae java niyama chad-disim aharenti. This refers to Prajnapana 11 (colophon: "... Bhasapayam samattam"), sutra 396 excluding the arya stanza at the end of the sut ra. See S. II, p.402, line 19 - p.403, line 4 (= 11.396 without the concluding stanza). 11.396 is preceded by yet another application of our niksepa, viz. No. 101 in 11.395 (main section, 11.396 being the 1st extension, both here and in Prajnapana 28.1). The following sutra 11.397 is not connected with 28.1. --- / Sutra 642, the remaining portion; Sutra 643: 7 Further discussion of "ahara" and "breathing in connection with the neraiyas. --- / Sutra 644: 7 Sutras 641-643 applied to the asurakumaras. The text is so short that no niksepa clements appear. --- / Sutra 045: 7 Sutras 011-013 applied

Page #139
114 THE CANONICAL NIKSEPA to PUDI AVI-KAIYA, AHARA niksepa for PUDHAVI-KAIYA supplied in a few lines. The sutra ends with java vanassai-kaiya. This covers the beings of the three remaining elements (water, fire, wind) as well and concludes the treatment of the pentad of inanimate beings (earth, water, fire, wind, plants). --- Sutras 646-647: 7 Applications for the remaining kinds of beings, connection with the basic text loosening. --- Sutras 648-649: 7 Once more "ahara" in connection with the neraiyas Gava vemaniya). ------ Prajnapana 28.2 (Sutras 650-657) again treats ahara in connection with the different kinds of beings: besides FIAMC, "jiva" and "siddha". On the basis of this survey we can explain our presentation of the three Bhagavati niksepas. All the three niksepas cover only a few lines. The way of reference is parallel in the case of No.75 34 and No.7635, and these have to be reviewed together. In both cases, the reference formula ends with jana NERAIVANAM. Although the relevant part from which the text is to be supplied has not been mentioned, the reference in No.76935 clearly points to the identical niksepa in Prajnapana 28.1.645 (PUDHAVI -KAIYA). Not of course in the sense that this niksepa contains the full text (it does not even reach up to davvao'), but on account of the fact that in the Prajnapana niksepa (28.1. 645) the reference jaha NERAIYANAM is unequivocal: in the chain of AHARA niksepas supplied (or implied) in Prajnapana 28.1, NERAIYA is the first and PUDHAVI-KAIYA the third. We can designate the PUDHAVI-KAIYA niksepa in Prajnapana 28.1.645 as "intermediate reference in contradistinction to the NERAIYA niksepa as the "real reference". Such an intermediate member or "intermediate reference" is missing in the case of No.75934. No doubt, Prajnapana 28.1 does contain a tract on the ASURA-KUMARA (see above), but this is reduced to such an extent, that the niksepa contained in it is not even indicated in the actual text (leaving aside the "2nd extension" which is of little use in the present context). We only get the phrase evam jaha NERAIYANAM taha ASURAKUMARANA vi bhaniyavvam, and it is to this phrase that jaha NERAI YANAM in No.75 34 refers. In other words: the rest of No.75deg34 has to be supplied from the NERAIYA niksepa in Prajnapana 28.1 via the ASURA-KUMARA niksepa in the same chapter. It was, however, not advisable in this case to include "ASURA-KUMARA matter" as intermediate reference. The second complication in connection with No.75 34 and No.76 35 consists in the reference to Prajnapana 11.396 which is embedded in the NERAIYA niksepa (see our survey of Prajnapana 28.1). - The procedure in No.78 37 is remarkably simple. There is (without mention of the work) a reference to the AHARA niksepa in Jivabhigama, which supplies the complete text and which is to be inserted up to the end of the 1st extension (the 2nd extension has been dropped by the redactor of the Bhagavati niksepa). It is for this reason that we have adopted the simple procedure of mentioning merely the number of lines (almost 29) which have to be supplied from the relevant work, which is Jivabhigama 1.13 (section in the middle of the sutra: S.II, p. 107, line 10 to p. 108, line 8). - It should be added that No.75 34 and No.76 35 on the one hand and No.78 37 on the other are part and parcel of ahara/anamanti tracts, analogous to the tract in Prajnapana 28.1. However, the two tracts in Bhagavati are more or less secondary if

Page #140
ENTRIES 115 compared with the one in Prajnapana and they do not contain further niksepa matter. Therefore a survey of the two tracts in Bhagavati does not seem necessary in our case. DETAILS CONNECTED WITH NO.75 34, NO.7635, AND NO.78 $37: In continuation of our treatment of No.78937 we have to explain why we supplied the text from Jivabhigama 1.13, and not from Prajnapana 28.1 as suggested by Abhayadeva (Ags p. 1090, he is follow ed by DELEU p.88). The sutra mentions an "Ahara-gama", and in such references "gama". simply designates some passage, not the section of a work. Therefore, "Ahara-gama" should not be confused with Aharapaya as the title of Prajnapana 28. Again the subject of No.78837 is JIVA, which points to Jivabhigama rather than to Prajnapana. There is also agreement as regards the formula at the end of the 1st extension of the niksepa. This formula differs from case to case: 33 (-) Prao 28.1.642 (NERAIYA): "niyama chad-disim aharenti" Prao 28.1.645 (PUDHAVI-KAIYA): "nivvaghaenam ... vaghayam paducca: ..." Bhao 1.1.15 (ASURA-KUMARA): I. Bhao 1.1.15 (PUDHAVI -KKAIYA): "nivvaghaenam... vaghayam paducca: ..." Bhao 2.1.85 (JIVA) : ......) java ti-cau-panca-disim" Jio 1.13 (JIVA): "nivvaghaenam ... vaghayam paducca: ..." (B) (B[!]) (B) The full text of formula B (as distinct from A) appears in our entries. Formula B does of course occur in Prajnapana 28.1, however not in the NERAIYA niksepa which is the first member of the series and therefore of primary importance for reference purposes. --- Prajnapana 28.1.645 has "navaram osanna-karanam na bhannai". A comparison of the respective passages in Prajnapana 28.1.642 (osanna-karanam paducca) and 28.1.645 (osanna-karanam na bhannai) shows that the former is selective (2 colours etc.), while the latter simply gives the complete sets (5 colours etc.). --- The category "jiva" is not part of HAMG but a separate concept ( see the graph on p. 149 below for HAMG) which occurs alone (e.g. Bhagavati 2.1.85) and in connection with HAMG (e.g. Jivabhigama 1.13 and Prajnapana 28.2). The survey of the textual situation already exceeded the scope of the present study (so much more so as we are strictly speaking only concerned with textual matter contained in the Bhagavati). It is therefore impossible to pursue the matter beyond this point and to enter into a discussion of the contents. The reader is referred to the following: WEBER pp. 156-57 (on Bhagavati 1.1.15), pp. 192-94 (Bhagavati 2.1.84 foll.); SCHUBRING $ 66 (breathing), $ 96 (ahara), $ 60 (aharei as opposed to genhai). The equivoca. character of "ahara" is emphasized by SCHUBRING in s 96: "ahara (acc. to Than. 120a one of the movements of the poggala happening without a force acting from without) means both, the intake of matter for the purpose of reincarnation (comp. DELEU p. 223: XVI 2.1") and the attraction of atoms in general, especially for eating." / text of the

Page #141
116 THE CANONICAL NIKSEPA English translation with minor changes. 7 DELEU refers on pp. 74 and 88 to Prajnapana 28. The indices of both, DELEU and SCHUBRING, may be consulted for all the terms occurring in our texts. Thus SCHUBRING discusses in $ 71 the pair "osannam karanam paducca" versus "samtai-bhavam paducca" (our niksepa has only "osannam karanam paducca", see the "2nd extension"). The word "paducca" appears in determinants used in a similar way as the normal niksepa determinants (davva etc.). Compare from our niksepas also "thanamagganam paducca" versus "vihana-magganam paducca" (in the main section) and "nivva= ghaenam" versus "vaghayam paducca" (at the end of the 1st extension). See pp. 56, 65-67 above on the designations used for determinants. PARALLELS: Bhagavati 11.1.408 (S.I, pp. 624-25); ibid. 17.4.600 (S.I, p.758); ibid. 25.2.722 (S.1, p.854: this is our No.88). Prajnapana 7.329 ff. (S.II, pp.384 ff.). NOTES: vihana - precision (PSM), compare vihan'-adesenam in Bhagavati 25.3.726 (S.I, p.857). osanna-karana = balulya-karanam (Haribhadra on Prajnapana, Ss p. 144). savy'appanaya: PISCHEL $ 401. vaghaya: "nivvaghato loga-majjhe, vaghato log' ante" (Haribhadra on Prajnapana, Ss p.145). NO.79$38. NO.80$39. NO.81840. BHAGAVATI 5.8.220. - REFERENCES: Ags pp.240-2418; S.I, pp. 48687; DELEU p. 116 (V 8'). - The three niksepas are preceded by an isomorphous passage. All the four members form one block. ISOMORPHOUS PASSAGE tenam kalenam 2 (tenam samaenam) ...... (3 lines) ...... tae nam se Niyanthiputte ana= (gare) jena-m-eva Narayaputte anagare ten' eva uvagacchai 2 (uvagacchitta) Narayaputtam ana(garam) evam vayasi: "SAVA POGGALA te, ajjo, kim sa-addha, sa-majjha, sa-paesa - udahu anaddha, amajjha, apaesa?" "ajjo" tti Narayaputte anagare Niyanthiputtam anagaram 'evam vayasi: "SAVVA-POGGALA me, ajjo, sa-addha, sa-majjha, sa-paesa - no anaddha, amajjha, apaesa."

Page #142
FIRST NIKSEPA SECOND NIKSEPA tae nam se Niyanthiputte anagare Narayaputtam a (nagaram) evam vadasi: "jai nam te, ajjo, SAVVA-POGGALA sa-addha, sa-majjha, sa-padesa - no anaddha, amajjha, apadesa, kim davy'-desenam, ajjo, SAVVA-POGGALA sa-adda, sa-najjha, sa-padesa no an addha, anajjha, spades; khett'-adesenam, ajjo, SAVVA-POGGALA sa-adaha, samajjha, sa-paesa, tah' eva c' eva (no anaddha, amajjha, apadesa); kal'-ades= enam tam c' eva; bhav'-adesenam, ajjo, tam c' eva?" 3 4 tae nam se Narayaputte anagare Niyanthiputtam anagaram evam vadasi: - no "davv'-adesena' vi me, ajjo, SAVVA-POGGALA sa-addha, sa-majjha, sa-padesa anaddha, amajjha, apadesa; khett'-adesena2 vi SAVVE FOGGALA sa-addha, taha c' eva; kal'-adesena vi tam c' eva; bhav'-adesena (tam c' eva)." ENTRIES ------ tae nam se Niyanthiputte ana (gare) Narayaputtan anagaran evan vayasi: "jai na, ajjo, davy'-adesens 2 3 SAVVA-POGGALA sa-addha, sa-najjha, sa-paesa no anaddha, amajjho, apaesa: evan te parannu-POGGALE vi sa-addhe, sa-najjhe, sa-paese no aneddhe, amajjhe, apaese; ----jai nam, ajjo, khett'-adesena vi SAVVA-POGGALA sa-a (ddha) 3 (sa-majjha, sa-paesa) java evam te ega-pacs'-ogadhe vi POGGALE sa-addhe, samajjhe, sa-paese; jai nam, ajjo, kal'-adesenam SAVVA-POGGALA sa-addha, sa-majjha, sa-paesa: evam te ega-samaya-thile vi POGGALE 3 tam c' eva (sa-addhe, sa-majjhe, sa-paese); jai nam, ajjo, bhav'-adesenam SAVVA-POGGALA sa-addha, sa-majjha, sa-paesa: evam te ega-guna-kalae vi POGGALE sa-a (ddhe) 3 tam c' eva (sa-majjhe, sa-paese). aha te evam na bhavai: to jam vayasi - 'davv'-adesena vi SAVVA-POGGALA sa-a (ddha) 3 (sa-majjha, sa-paesa) amajjha, apadesa; evan khett'-desena" vi; kal'-a (desena vi); vi' - - - 117 - - no anaddha, bhay-desena tan nam miccha!" tae nam se Narayaputte anagare Niyanthiputtam a (nagaram) evam vayasi: "no khalu vayam, deva (nuppiya), eyam attham janamo, pasamo. jai nam deva (nuppiya) no gilayanti parikahittae, tam icchami nam deva (nuppiyanam) antie eyam attham socca nisamma janittae." tae pap se Niyanthiputte anagare Nirayaputtan anagara evan vayas!:

Page #143
118 THE CANONICAL NIKSEPA "davv'-adesena vi me, ajjo, SAVVE POGGALA sa-padesa vi, apadesa vi, ananta; khett'-adesenavi evam ceva; kal'-adesena vi (evam c'eva); bhav'-adesena vi evam ceva. je davvao' a-padese, se khettao niyama apadese, kalao siya sa-padese siya apadese, bhavao siya sa-padese siya apadese je khettao a-padese, se davvao siya sa-padese siya apadese, kalao bhayanae (siya sa-padese siya apadese), bhavao bhayanae (siya sa-padese siya apadese); jaha khettao? evam kalao", bhavao, THIRD NIKSEPA "eesim nam, bhante, POGGALANAM davvo-adesenam', khett'-adesenam, kal'-adesenam, bhav'adesenan sa-padesana ya apadesana ya kayare 2 (kayarehimto) (appa va bahuya va tulla va) java vises'-aniya va?" "Narayaputta, savva-tthova POGGALA. bhav'-adesenam": apadesa. kal'-adesenam": apadesa asankhejja-guna. davv'-adesenam': apadesa asamkhejja-guna. khett'-adesenam : apadesa asamkhejja-guma (and backwards:) khett'-adesenam ceva: sa-padesa asamkhejja-guna. davv'-adesenam': sa-padesa vises'ahiya. kal'-adesenam": sa-padesa vises'-ahiya, bhav'-adesenam: sa-padesa vises'-ahiya," tae nam se ... (three lines in the Suttagame edition) ... viharai. | 220 PARALLELS: Bhagavati 5.7.214 (S.1, p.483). ANALYSIS: The four pieces form together Sutra 5.8.220. An alternative subdivision would regard the first three pieces (divisibility) as one block; the fourth piece is on "appa-bahu" and not part of the discussion on divisibility. - Isomorphous passage

Page #144
ENTRIES 119 and first niksepa are parallel: question and confirmation. The opponent's view is given, first in a simple form (no determinants) and then in a systematic form (niksepa with four determinants). The structure of the second niksepa is different. The opponent's view is given but once, in a still more sophisticated form. This is refuted, and only then the correct view is given: the poggalas are both sa-padesa and a-padesa (the triad -addha, -majjha, -padesa does not recur). For the whole discussion the reader is referred to SCHUBRING $S 58-59 (and to the Tattvarthasutra, which is quoted by SCHUBRING). The third niksepa follows the appa-bahu pattern (compare No.28 47 and 56). This dialectical pattern (introduced by "kayare kayarehinto ...?") has been called the "doctrine of relative number" by SCHUBRING ($ 21). Also compare gatha 1 from the vsddhokta gathas (1-36) cited by Abhayadeva (Bhagavati, Ags p.242"): - voccham appa-bahuyam davve' khett2-addha'addha - kala_7 - bhavao va vi a-paesa-sa-ppaesana POGGALANAM sanasenam. Material for the study of appa-bahu is mainly found in the "Bahu"vattavvayapaya (Prajnapana 3). NOTES: In Bhagavati 5.8.220, Mahavira's place is taken by a certain Niyanthiputta (DELEU p.36: "This is the only dialogue in which Mv. (Mahavira) plays no role whatever."). The following sutra (221) contains a dialogue on jiva and siddha with Mahavira and Gautama as interlocutors. - The meaning of bhayanae (end of the second niksepa) follows from the parenthesis added by us. - "ananta" (end of the second niksepa) and "savva-tthova POGGALA" (third niksepa) are not clearly related to their context. - The appa-bahu pattern mostly occurs at the end of the discussion of a particular topic. Compare in this connection DELEU (p.50) on "final" topics. NO.82841. - BHAGAVATT 7.2.273 (full text). - REFERENCES: Ags p.299"; S.I, p.514; DELEU p. 135 (VII 20). "JIVA nam, bhante, kim sasaya, asasaya?" "Goyama, JIVA siya sasaya, siya asasaya." "se ken atthenam, bhante, evam vuccai: JIVA siya sasaya, siya asasaya?" "Goyama, (Amukha not supplied) davv'-atthayae': sasaya. - bhav'-atthayae : asasaya. - se ten' atthenam, Goyama, evam vuccai: (JIVA siya sasaya) java siya asasaya." evam jaha Jiva taha NERAIYA vi, evan (......) java VEMANIYA (......) java siya sasaya, siya asasaya. s'evam, bhante, s'evam, bhante tti. I 2731

Page #145
120 THE CANONICAL NIKSEPA PARALLELS: Bhagavati 14.4.511 (S.I, p.699); ibid. 19.7.657 (S.I, p.787). Rajaprasniya 33 (S.II, pp. 65-66). Jivabhigama 3.1.78, S.II, p.136 (see $59, "Parallels"); ibid. 3.3.125 (S.II, p.170). ANALYSIS AND NOTES: atthayae occurs mostly in connection with the determinants dravya and bhava. Some examples for the use of "attha" in dialectical (and non-dialectical) contexts will be found in PISCHEL S 290. For *arthata refer to EDGERTON'S observations on what he calls ta "svarthe" (BHS Grammar, SS 22.41-43). For the pair sasaya/ asasaya refer to $59 ("Parallels"). The sutras immediately preceding. 7.2.273 are related to it in their structure. However, the relevant units differ from our niksepa in more than one respect and could not be classified as "incomplete niksepas" or the like). NO.83$42. NO.84843. NO.85844. BHAGAVATI 8.9.347 ($942-43), 8.9.348 (844). - REFERENCES: Ags pp. 394, 397-398, 405, 406, 4098-410; S.I, pp.560, 564, 566, 567; DELEU pp. 154-56 (VIII 98-0). - In the discussion on "bandha" (Bhagavati 8.9), time measurements play an important part. In three cases, passages relating to time (kalao ...) have been supplemented by khettao phrases. These pieces can be considered as niksepas. "kaivihe nam, bhante, bandhe pannatte?" "Goyana, duvihe bandhe pannatte, tam jaha: paoga-bandhe ya visasa-bandhe ya." | 344 "visasa-bandhe ... (104 lines in the Suttagame edition) ... samkhejja-vasa-m-abbhahiyaim." FIRST NIKSEPA "JIVASSA nam, bhante, pudhavi-ka iyatte no-pudhavi-kaiyatte - punar avi pudhavi-kaiyatte PUDHAVI KAIYA-EG'INDIYA-ORALIYASARTRA-PPAOGABANDH'ANTARAM kalao' kevac-ciram hoi?" "Goyama, (Amukha not supplied) savva-BANDHANTARAN jahannenam do khuddaga-bhava-ggahana i ti-samaya-unaim, ukkosenam anantam kalam, anantao ussappini-osappinio - kalao'. ------ khettao: ananta loga, asamkhejja poggala-pariyatta. te nam poggala-pariyatta avaliyae asamkhejjai-bhago. desa-BANDH'ANTARAN jahannenam khuddaga-bhava-ggahanam samayahiyam, ukkosenam anantam kalam (anantao ussappini-osappinio - kalao'. ------ Khettao: ananta loga, asamkhejja poggala-pariyatta. te nam poggala-pariyatta) java avaliyae asamkhejjai-bhago."

Page #146
Jaha PUNAVIKAIYANAM Eva SECOND NIKSEPA SIMILAR PATTERN WITHOUT KHETTAO VANASSAIKAIYANAN ("JIVASSA nan, bhante, vanassai-kaiyatte no-vanassai-kaiyatte punar avi vanassai-kaiyatte VANASSAIKAIYA-EC INDIYA-ORALIYASARIRA-PPAOGABANDH ANTARAM kilao kevac-ciram hoi?" "Goyan, mukha not supplied 7 savva-BANDH' ANTARAM jahannenam) donni khuddaim evam c' eva (do khuddaga-bhava-ggahanaim ti-samaya-unain), ukkosenam asankhejjan kallan, asankhejjao ussappini-osappinio kalao. khettao: asamkhejja loga. evap desa-BANDW' ANTARAM pa (jahannenam do khuddaga-bhava-ggahanain ti-samaya-unain), ukkosenan pudhavi-kalo (kalao'. khettao2: : asamkhejja loga"). hoi?") VANASSAIKAIYA-vajjanam java MANUSSANAH. "Goyama, ENTRIES "eesi nam, bhante, .... (40 lines in the Suttagame edition) "JIVASSA nam, bhante, vau-kaiyatte no-vau-kaiyatte punar avi vau-kaiyatte VAUKAIYAEG'INDIYA-VEUVVIYA puccha (SARIRA-PPAOGABANDH'ANTARE nam, bhante, kalao kevac-ciram THIRD NIKSEPA - *****. "Goyama, (Amukha not supplied) - 121 ...... savva-BANDH' ANTARAM jahannenam anto-muhuttam, ukkosenam anantam kalam, vanassai-kalo. evam desa-BANDH' ANTARAM pi (jahannenam anto-muhuttam, ukkosenam anantam kalam, vanassaikalo"). "JIVASSA nam, bhante, (31 lines in the Suttagame edition) "AHARAGASARIRA-PPAOGABANDH'ANTARE nam, bhante, kalao' kevac-ciram hoi?" evam manusassa vi. anto-muhuttam."

Page #147
122 savva-BANDH'ANTARAM jahannenam anto-muhuttam, ukkosenam anantam kalam, anantao osappinikhettao: ananta loya, 'av'addham poggala-pariyattam des' ussappinio unan. kalao. evam desa-BANDH' ANTARAM pi (jahannenam anto-muhuttam, ukkosenam anantam kalam, anantao osappini-ussappinio - kalao'. khettao: ananta loya, av'addham poggala-pariya= ttam des'unam'"'). "eesim nam, bhante, 349 THE CANONICAL NIKSEPA 1 1.1 1.2 1.2.1 1.2.2 1.2.3 1.2.3.1 1.2.3.2 1.2.3.3 1.2.3.4 1.2.3.4.1 1.2.3.4.2 1.2.3.4.3 1.2.3.4.4 1.2.3.4.5 1.2.3.4 1.2.3.4 ...... (18 lines in the Suttagame edition) PARALLELS: Prajnapana 12.407-13, S. II, pp. 405-08 (= Anuyogadvara 143, S.II, pp. 114246); ibid. 18.533-54 (S. II, pp.452-59). bandhe visasa-bandhe paoga-bandhe ANALYSIS: The selection given above is based on Bhagavati 8.9.344-49 (S. I, pp.56067): first niksepa (p.564), second niksepa (p.564), piece without khettao (p.566), third niksepa (p.567). The text is contiguous for the first and second niksepas (including the intervening line). Both the subject-matter and the composition of the text can be studied on the basis of the following scheme: - Tanaie/apajjavasie s'-aie/apajjavasie s'-aic/sapajjavasie lavana-bandhe alliyavana-bandhe sarira-bandhe ...... sarira-ppaoga-bandhe foraliya-sarira-ppaoga-bandhe veuvviya-sarira-ppaoga-bandhe aharaga-sarira-ppaoga-bandhe teyi-sarira-ppaoga-bandhe kama-sarira-ppaoga-bandhe [casuistry: 1-5] [appa-bahu: 1-5] ananta-guna." sutras 344-52 (pp. 560-70) 345 (pp. 560-61) 346-52 (pp. 561-70) 346 (pp.561-62) 347, eight lines (p.562) 347, the rest; 348-50 (pp. 562-69) 347, the rest (pp.562-64) 348, 59 lines (pp.564-66) 348, the rest (pp.566-67) 349 (p.567) 350 (pp.567-69) 351 (pp. 569-70) 352 (p.570) In our text, we are only concerned with sarira-ppaoga-bandha. Leaving aside sarirabandha, which presents difficulties, we have bandha ("binding") in verbal senses (alavana-bandha: binding with a rope etc., alliyavana-bandha: binding in masonry etc.)

Page #148
ENTRIES 123 and in figurative senses (sarira-ppaoga-bandha: formation of the body: DELEU p. 155). The bandha tetrad (which is here not to be considered as such) presents a niksepa-like character. For the five different bodies refer to SCHUBRING $ 62. The final portions of the five sections 1.2.3.4.1-5 are devoted to the subject bandh'-antara and to the appabahu topic (see our four text pieces on bandh'-antara). The bandha theory has been discussed in detail by LEUMANN (Obersicht, p.44). bandh'-antara is the interval between two bandha phases (ibid. p.44%). For terms connected with HAMG refer to GUERINOT's . Chart on 2.149 below. For the whole tract (Bhagavati 8.9), and for various details contained in it, the reader is once more referred to DELEU pp. 154-56. NOTES: For poggala-pariyatta see DELEU XII 4. paducca = "pratitya, ... asritya ..." (Abhayadeva, Bhagavati 8.9.348, Ags p.400*). pudhavi-kalo = "prthivi-kaya-sthiti-kalah, asamkhyatavasarpiny-utsarpiny-adi-rupah''(Abhayadeva, ibid., Ags p.404"), "as much durability of life in time as required by the earth-bodied beings". av'addham = "less than a half" ("apagatardham, ardhamatram ity arthah": Abhayadeva, ibid., AgS p.409"). NO.86$45. BHAGAVATI 12.5.449. - REFERENCES: Ags pp.5714-5724; s.1, p.664; DELEU pp. 185, 186, 187 (XII 5). - We supply, besides the niksepa, two isomorphous passages from the same sutra (first passage: S.I, p.662; second passage: S.I, p.663). FIRST ISOMORPHOUS PASSAGE "aha, bhante, panaivae, musavae, adinn'-adane, mehune, pariggahe: esa nam kai-vanne, kai-gandhe, kai-rase, kai-phase pannatte?" "Goyama, panca-vanne, panca-rase, du-gandhe, cau-phase pannatte." SECOND ISOMORPHOUS PASSAGE "neraiya nam, bhante, kai-vanna (kai-rasa, kai-gandha) java kai-phasa pannatta?" "Goyama, veuvviya-teyaim paducca: panca-vanna, panca-rasa, du-gandha, atpha-phasa pannatta. kammagam paducca: panca-vanna, panca-rasa, du-gandha, cau-phasa pannatta. jivam paaucca:

Page #149
124 a-vanna, (a-rasa, a-gandha) java a-phasa pannatta." evam java thaniya-kumara. NIKSEPA NO.86545 "KANHA-LESA nah, bhante, kai-vanna [sic!] (kai-gandha, kai-rasa, kai-phasa) pa(nnatta)?" "Goyama, (Amukha not supplied) davva-LESAM paducca: panca-vann (palica-rasa, du-gandha) java attha-phasa pannatta. bhava-LESAM paducca: a-vanna 4 (a-rasa, a-gandha, a-phasa)." evam java SUKKA-LESSA. PARALLELS: Bhagavati 1.9.73, S.I, p.411 (= 22, see p.159). (S.II, pp.446-49). THE CANONICAL NIKSEPA NO.87$46. ANALYSIS AND NOTES: For the different Sariras (2nd isomorphous passage) refer to p.123 above. "paducca" is used both with determinants (the niksepa) and with the part of something (2nd isomorphous passage). For les (s) a refer to SCHUBRING SS 97 (treatmen based on Prajnapana and Bhagavati). SS 45 has davva and bhava, but its contents are un usual (see pp.46 and 57-58 on bhava). SUTRA 511 (ISOMORPHOUS) "Goyama, BHAGAVATI 14.4.512. REFERENCES: AgS p.640a; S.I, p.699; DELEU pp. 206, 207 (XIV 43a-b). We have supplied both sutra 512 (consisting of the niksepa) and the preceding sutra 511, which is closely related to 512. davv'-atthayae: sasae. - Prajnapana 17.4.508-20 - "paramanu-poggale nam, bhante, kim sasae, asasae?" "se ken' at thenam, bhante, evam vuccai: siya sasae, siya asasae?" - "Goyama, siya sasae, siya asasae. vanna-pajjavehim (rasa-pajjavehim, gandha-pajjavehim) java

Page #150
phasa-pajjavehim: asasae. se ten' atthenam (Goyama, evam vuccai:) java siya sasae, siya asasae." 511 SUTRA 512 (NIKSEPA NO.87546) "PARAMANU-POGGALE nam, bhante, kin carime, acarime?" "Goyama, (amukha not supplied) davv'-adesenam: no carime, acarime. - khett'-adesenam2: siya carime, siya acarime. kal'-adesenam3: siya carime, siya acarime. - bhav'-adesenam: siya carime, siya acarime." 512 (D) ENTRIES PARALLELS: Prajnapana 10.358 (S. II, pp. 390-91). ANALYSIS AND NOTES: "no (carima [etc.])" is different from "a- (carima [etc.])". -pajjavehim (versus davv'-atthayae) is used in the sense of a bhava phrase (see pp.46 and 57-58 above). Therefore, sutra 511 forms a niksepa. For carima/acarima refer to DELEU's note on p.207 (with reference to Abhayadeva and SCHUBRING). SAMUKHA IRREGULAR NO.28847. BHAGAVATI 5.7.217. 85; DELEU p.115 (v 7deg). "Goyama, 125 - REFERENCES: AgS pp. 235-236a; S. I, pp.484 "eyassa nam, bhante, davva-tthan'-AUYASSA', khetta-tthan'-AUYASSA2, ogahana-tthan'AUYASSA, bhava-tthain'-AUYASSSA kayare 2 (kayarehinto) (appa va bahuya va tulla va) java vises'-ahiya va?"

Page #151
126 THE CANONICAL NIKSEPA savva-tthove khetta-tthan'-AUE". - ogahana-tthan"-AUE asamkhejja-gume. - davva-tthan'AUE' asamkhejja-gune. - bhava-tehan-AUE* asamkhejja-gume." khetto?-oganana"-davve', bhava-tthano-AUYAX" ca appa-bahum / khette? savva-tthove, sesal,3-4 tuhana asamkhejja. // I 217 | PARALLELS: Bhagavati 6.8.249 (S.I, p.505). ANALYSIS: "thana" is almost synonymous with our term "determinant". .-- - NO.29$48. BHAGAVATI 7.1.268. - REFERENCES: Ags pp.2910-292a; S.I, p.511; DELEU pp. 132-33 (VII 1 7'). - Complete text of sutra 268. Portion betweer asterisks not found in all manuscripts. "aha, bhante, khettAIKKANTASSA' kaJAIKKANTASSA? maggAIKKANTASSA" pamanAIKKANTASSA" PANABHOYANASSA ke at the pannatte?" "Goyama, je nam nigganthe va nigganthi va phasu-esanijjam nam asanam 4 (panam khaimam saiman [Bhagavati 7.1.263]) anuggae surie padiggahitta uggae surie aharam aharei; esa nam, Goyana, khettAIKKANTE PANA-BHOYANE'. je nami naggantho va 2 nigganthi va) (asanam panam kha imam) java soimam padhamae porisie padiggahitta pacchimam porisim uvayanavetta aharam aharei; esa nam, Goyama, kalAIKKANTE PANA-BHOYANE. je nam niggantho va 2 (nigganthi va) (asanam panam khaimam) java saimam padiggahitta param addha-joyana-merae viikkamavaitta aharam aharei; esa nam, Goyama, maggAIKKANTE PANA-BHOYANE". je nam niggantho va nigganthi va phasu-esanijjam (nam asanam panam khaimam) java sa iman padiggahitta param battisae pamana-met tanam kavalanam aharam aharei; esa nam, Goyama, pamanAIKKANTE PANA-BHOYANE". attha-pamana-mette kavale aharam aharemane: app'-ahare. - duvalasa-pamana-mette kavale aharam aharemane: av'addh'omoyariya. - solasa-pamana-mette kavale aharam aharemane: dubhaga-patte. - Cauvvisam pamana-mette kavale aharam aharemane: omoyarie. - battisam pamana-mette kavale *jattio jassa purisassa aharo, tass'-aharassa battisaimo bhago tap-purisavekkhae kavale: inam eva kavala-pamanam ti.* aharam aharemane: pamana-patte.

Page #152
etto ekkena vi gasenam unagam aharam aharemane samane nigganthe: no-pakama-rasabhoi ti vattavvam siya. ENTRIES esa nan, Goyana, khettAIKKANTASSA KLIKKANTASSAIKKANTASSA pannIKKANTASSA PANA-BHOYANASSA atthe pannatte." | 268 NO.42549. PARALLELS: No.53$29. Vyavahara 8.220 (S. II, p.820; cf. SCHUBRING, Chedasutras, pp.43 and 82). Brhatkalpa 4.118-21 (S. II, pp.839-40). Nisitha 12.768-69 (S.II, p.893). Nisitha Bha.4141. Jitakalpa Bha.963-64. Ogha Ni.279 (Bhasya-gatha). Kalpasutra 36 (S.II, Parisista 1, p.38). Uttaradhyayana 26, vss.32 and 36 (S.II, p.1026), ALSDORF Arya, pp. 194-97. Santisuri's commentary on Uttaradhyayana Sutra and Niryukti (DLJP p.604b). Pindaisana 581 (METTE p.136). Tattvartha 9.19. vaikalika Crni (Agastyasiaha, PUNYAVIJAYA ed. p.13, and Jinadisaganin, SS pp.23-24). Haribhadra's commentary (DLJP pp.27a-28a) on Dasavaikalika Ni.47. Dasa 127 "kaivihe nam, bhante, tullae pannatte?" "Goyama, chavvihe tullae pannatte, tam jaha: davva-tullae' khetta-tullae2 kalatullae bhava-tullae bhava-tullae samthana-tullae"." 5 vi. BHAGAVATI 14.7.522. - REFERENCES: AgS pp. 648-649a; S.I, pp. 703-04; DELEU pp.209-10 (XIV 72). "tulla" occupies the place of a catch-word as far as composition and syntax are concerned, but not with respect to logic. We have used no capitals for "tulla", and we have marked the negative statements in the execution (no tulle) by angles ( <<...>> ). "se ken' atthenam, bhante, evam vuccai: davva-tullae' 2 (davva-tullae')?" "Goyama, paramanu-poggale paramanu-poggalassa davvao' tulle, << paramanu-poggale paramanu-poggalavairittassa davvao1 no tulle.>> du-paesie khandhe du-paesiyassa khandhassa davvao" tulle, <> evam (ti-paesie, cau-paesie, panca-paesie, chap-paesie, satta-paesie, attha-paesie, navapaesie) java dasa-paesie. tulla-sankhejja-paesie khandhe tulla-sankhejja-paesiyassa khandhassa davvao tulle, tulla-sankhejja-paesie khandhe tulla-sankhejja-vairittassa. khandhassa davvao1 no tulle.>> evam tulla-asamkhejja-paesie vi. evam tulla-ananta-paesie 1 se ten' atthenam, Goyama, evam vuccai: davva-tullae davva-tullae' 7" 2 "se ken' atthenam, bhante, evam vuccai: khetta-tullae2 2 (khetta-tullae2)?" "Goyama, ega-paes'-ogadhe poggale ega-paes'-ogadhassa poggalassa khettao tulle, <Page #153
128 THE CANONICAL NIKSEPA dasa-paes'-ogadhe. tulla-samkhejja-paes'-ogadhe vi evam c' eva. evam tulla-asamkhejjapaes-ogadhe vi. se ten' atthenam (Goyama, evam vuccai: khetta-tullae2) java khetta-tullae2," "se ken' atthenam, bhante, evam vuccai: kala-tullae3 2 (kala-tullae3)?" "Goyama, ega3 samaya-thile poggale ega-samaya-thiiyassa poggalassa kalao tulle, <> evam java dasasaraya-thile. tulla-sarkhejja-saraya-thile eva ceva. ava tulla-asankhejja-samayathile vi. se ten' atthenam (Goyama, evam vuccai: kala-tullae3) java kalatullae 3. 4 "se ken' atthenam, bhante, evam vuccai: bhava-tullae 2 (bhava-tullae1)?" "Goyama, neraie neraiyassa bhav'-atthayae tulle, <> tirikkha-jonie evam c' eva. evam manusse vi. evam deve vi. se ten' atthenam (Goyama, evam vuccai: bhava-tullae) java bhava-tullae1." 5 "se ken' atthenam, bhante, evam vuccai: bhava-tullae bhava-tullae?" "Goyama, ega5 guna-kalae poggale ega-guna-kalayas sa poggalassa bhavao tulle, <> evam uvasamie (bhave) vi, khaie (bhave vi), khaovasamie (bhave vi), pari= namie (bhave vi), samnivaie bhave samnivaiyassa bhavassa. se ten athena, Goyama, evam vuccai: bhava-tullae 2 (bhava-tullae)." "se ken' atthenam, bhante, evam vuccai: samthana-tullae 2 (samthana-tullae)?" yan, parinandale santhane parimandalassa santhiinassa santhanao tulle, parimandalasamthane parimandala-samthana-vairittassa samthanassa samthanao no tulle.>> evam vatte, t'-amse, caur'-ase, ayae. sama-caur'-amsa-samthane sama-caur'-amsassa samthanassa sam= thanao tulle, <> evam [naggoha-lparimandale, evam (s'-aie, khujje, vamane,) java hunde. se ten' atthenam (Goyama, evam vuccai: samthana-tullae) java samthana-tullae." | 522 | 6 NO.63 $50. UTTARADHYAYANA 33. vss. 16-25. S.II, p.1045; CHARPENTIER pp.239-40. "Go= REFERENCES: DLJP pp.645-648a;

Page #154
ENTRIES 129 eyao mula-payadio uttarao ya ahiya. PAES-AGGAM khetta'-kale ya bhavam ca uttaram suna. (16) savvesim c'eva kammanam, paes'-aggam anantagam ganthiya-sattaiyam, anto siddhana ahiyam. (17) savva-jivana kanmam tu, samgahe chad-disa-gayam savvesu vi paesesu, savvam savvena baddhagam. (18) udahi-sarisa-namana, tisai kodikodio ukkosiya thii hoi, anto-muhut tam jahanniya. (19) avaranijjana dunham pi, veyanijje tah' eva ya antarae ya kamuammi, thii esa viyahiya. (20) udahi-sarisa-namana, sattarim kodikodio mohanijjassa ukkosa, anto-muhuttam jahanniya. (21) tettisa sagarovama, ukkosena viyaniya this u au-kaunassa, anto-muhuttam jahanniya. (22) udahi-sarisa-namana, visai kodikodio nama-gottanam ukkosa, attha muhut ta jahanniya. (23) siddhan' ananta-bhago ya, anubhaga havanti u savvesu vi paes'-aggam, savva-jive aicchiyam. (24) tanha eesi kamanam, anubhaga viyaniya eesi samvare c'eva, khavane ya jae buho. (25) PARALLELS: Bhagavati 1.1.18 (S.1, p.389); ibid. 1.4.39-40 (S.I, pp.397-98). Prajnapan 23.2.611-25 (S.II, pp.489-95). Kalpa Bha.91 ff. Tattvartha 8.15-25. Acara Curni p.325. Visesavasyaka Bha. 1184-86, Jinabhadra p. 226. Mulacara 11, vss. 212-38. NOTE: We are here primarily concerned with verse 16, containing a niksepa programme and inserted into Uttaradhyayana Ch.33 (which is on karma). The catch-word (PAES'-AGGA) is a term discussed mainly in the two following vss. 17-18 (mentioned also in verse 24), and by the insertion of vs. 16 the impression is created that the second part of the karma tract (verses following vs. 16) is the "execution of a niksepa programme. - - - The tract as such (without vs. 16) is of considerable interest on account of its literary

Page #155
130 THE CANONICAL NIKSEPA parallels. The closest parallel is Tattvartha 8 (sutra with bhasya), but Prajnapana 23.2 and Visesavasyaka Bha. 1184-86 are also clearly related. Here we merely supply the Tattvartha parallels (sutras in parentheses after the verses from Uttaradhyayana 33) : 1-15 (sutras 3-14), 17-18 (sutra 25), 19-20 (sutras 15, 21; also 19), 21 (sutras 16, 21), 22 (sutras 18, 21), 23 (sutras 17, 20), 24 (sutra 22), 25 (sutra 24). NO.64951. UTTARADHYAYANA 36.vss.3, 4-250. - REFERENCES: DLJP pp.6710, 674-6754; S.II, pp. 1049-59; CHARPENTIER pp. 249-50. davvao khettao? ceva, kalao3 bhavao taha paruvana tesim bhave, JIVANAM AJIVANA ya. (3) itto kala-vibhagam tu, tesim (see vs. 11) vuccham cauvviham. (12cd) santaim pappa: te 'nai, apajjavasiya vi ya thi im paducca: s'-aiya, sa-pajjavasiya vi ya. (13) asamkha-kalam ukkosam, ekko samao jahannayam ajivana ya ruvinam, this esa viyahiya. (14) ananta-kalam ukkosam, ekko samao jahannayam ajivana ya ruvinam, antar' eyam viyahiyam. (15) PARALLELS: Anuyogadvara 142 (S.II, pp. 1141-42). Brhatkalpa Bha. 153-57. NOTE: Uttaradhyayana Ch.36 discusses ajiva and jiva in the typical dialectical manner, but without traces of the niksepa technique. Verse 3 alone supplies a niksepa programme. The post-canonical term paruvana, in the sense of nikkheva, is worthy of note (for paruvana as a synonym of 'niksepa" see Kotyarya's commentary on Vieesavasyaka Bhasya 3527, 3533, 3534; Jinabhadra pp. 698, 699, 700). As in the case of Uttaradhyayana Ch.33. 16 (see the previous niksepa No.63'50), a single verse was inserted subsequently in order to label the whole discussion (vss.4-250, i.e. almost the entire Chapter 36) as the "execution" of a niksepa programme. As a specimen of Uttaradhyayana Ch. 36 we have supplied three and a half verses on kala. All the niksepa determinants (kala and the rest) are common terms which occur both inside and outside niksepas. The mere presence of these words therefore does not establish the niksepa character of a particular piece of text.

Page #156
ENTRIES (E) PARALLELS $52, BHAGAVATI 7.2.271. - REFERENCES: Ags p.2950; S.1, pp.512-13; DELEU p. 134 (VII 22). "kaivihe nam, bhante, PACCAKKHANE pannatte?" "Goyama, duvihe PACCAKKHANE pannatte, tam jaha: mula-guna-PACCAKKHANE' ya uttaraguna-PACCAKKHANE' ya." "mula-guna-PACCAKKHANE' nam, bhante, kaivihe pannatte?" "Goyama, duvihe pannatte, tam jaha: savva-mula-guna-PACCAKKHANE'' ya desa-mula-guna-PACCAKKHANE. ya." ------ "savva-mula-guna-PACCAKKHANE' nam, bhante, kaivihe pannatte?" "Goyama, pancavite pannatte, tam jaha: savvao panaivayao veramanam, (savvao musa-vayao veramanam, savvao adinn'-adanao veramanam, savvao mehunao veramanam (Sthana 5.1.484) java savvao pariggahao veramanam." ------ "desa-mula-guna-PACCAKKHANET.2 nam, bhante, kaivihe pannatte?' "Goyama, pancavihe pannatte, tam jaha: thulao panaivayao veramanam, (thulao musa-vayao veramanam, thulao adinn'-adanao veramanam, thulao mehunao veramanam (Sthana 5.1.484] java thulao pariggahao veramanam." "uttara-guna-PACCAKKHANE" nam, bhante, kaivihe pannatte?" "Goyama, duvihe pannatte, tam jaha: savv'-uttara-guna-PACCAKKHANE. ya des'-uttara-guna-PACCAKKHANE ya." ------ ''sav'-uttara-guna-PACCAKKHANE. 'nam, bhante, kaivihe pannatte?" "Goyama, dasavihe pannatte, tam jaha: 'anagayam, aikkantam, kodi-sahiyam, niyantiyam c'eva, / s'-agaram, anagaram, parimana kadam, niravasesam, // samkeyam, c'eva addhae, PACCAKKHANAM bhave dasaha. /"". "des-uttara-guna-PACCAKKHANEP.2 nam, bhante, kaivihe pannatte?" "Goyama, sattavihe pannatte, tam jaha: disi-wayam, uvabhoga-paribhoga-parimanam, anattha-danda-veramanam, sama iyam, desavagasiyam, posahovavaso, atihi-samvibhago, apacchima-maran'-antiya-sam= lehana-jhusan'-arahanaya." | 2711 PARALLELS: Sutraksta 2.7.810 (S.I, p. 178). Sthana 4.3.390 (S.I, p.240); ibid. 5.1. 484 (S.1, pp. 255-56); ibid. 10.1020, S.I, p.309 (cf. Anguttaranikaya 3.42 and 8.25). Bhagavati 3.1.134 (S.I, p.443). Tattvartha 7.1, 8-17. Aupapatika 33 (S.II, p.23). Dasasruta 6.141 ff. (S.1, pp.928 ff.). Sravakavasyakasutra (S.II (Parisista 3) pp. 46-50). Sutraksta Ni. 179-80. Curni on Avasyaka Ni.523 (Haribhadra p.2264).

Page #157
132 THE CANONICAL NIKSEPA NOTE: paccakkhana is one of the six avasyakas. Compare inter alia the paccakkhananijjutti in Mulacara 7.vss. 130-45 (LEUMANN, Ubersicht,' p. 18). The metrical portion recurs in Sthana 10.1020 and in the Avasyaka tradition (Mulacara 7.136-37 and other works). $53. BHAGAVATI 11.1.408. - REFERENCES: Ags p.5105; S.1, p.624; DELEU p.174 (XI 19). "se nam, bhante, UPPALA-JIVE tti kalao kevac-ciram hoi?" "Goyama, jahannenam antomuhuttam, ukkosenam asamkhejjam kalam 27." "se nam, bhante, UPPALA-JIVE PUDHAVI-JIVE punar avi UPPALA-JIVE tti kevaiyam kalam SEVEJJA, kevaiyam kalam GAI-R-AGAIM KAREJJA?" "Goyama, (Amukha not supplied) bhav'-adesenam': jahannenam do bhava-ggahanaim, ukkosenam asamkhejjaim bhava-ggahanaim. --- kal'-adesenam : jahannenam do anto-inuhutta, ukkosenam asamkhejjam kalam. evaiyam kalam SEVEJJA, evaiyam kalam GAI-R-AGAIM KAREJJA." "se nam, bhante, UPPALA-JIVE AU-JIVE evam c'eva jaha PUDHAVI -JIVE bhanie taha java VAU-JIVE bhaniyavve. PARALLELS: Prajnapana 1.vs.42 (S.II, p.278). NOTE: "27" is a dvara (topic) number. The uppala (utpala, "lotus") has many jivas or souls (SCHUBRING $S 94 and 106). The discussion starts with the earth-soul (introduced by the cumbersome phrase "UPPALA-JIVE PUDHAVI-JIVE punar avi UPPALA-JIVE"). BHAGAVATI 18.10.646. - REFERENCES: Ags p.7600; S.I, p.781; DELEU pp. 246-47 (XVIII 104). "ege BHAVAM, duve BHAVAM, akkhae BHAVAM, avvae BHAVAM, avatthie BHAVAM, anega-bhuyabhava-bhavie BHAVAM?" "Somila, ege vi AHAM, (cuve vi AHAM, akkhae vi AHAM, avvae vi AHAM, avatthie vi AHAM,) java anega-bhuya-bhava-bhavie vi AHAM." "se ken' athenam, bhante, evan vuccai: (ege vi AHAM, duvie vi AHAM, akkhac vi AHAM, avvae vi AHAM, avatthie vi AHAM, anega-bhuya-bhava-) java bhavie vi AHAM?" "'Somila, (m.skha not supplied)

Page #158
ENTRIES 133 davv'-atthayae': ege AHAM. ------ nana-damsan'-atthayae : duvihe AHAM. ----- paes'atthayae : akkhae vi AHAM, avvae vi AHAM, avatthie vi AHAM. ------ uvaog'-atthayae" : anega-bhuya-bhava-bhavie vi AHAM. ------ se ten' atghenam (Somila, evam vuccai: ege vi AHAM, duve vi AHAM, akkhae vi AHAM, avvae vi AHAM, avatthie vi AHAM, anega-bhuya-bhava-) java bhavie vi AHAM." ettha nam se Somile mahane sambuddhe. PARALLELS: Jnatadharmakatha 1.5.62 (S.I, p.1000). NOTE: $54 belongs to the same context as No.45926 (MASA niksepa), and the text supplied above is separated from the preceding No.45 26 only by a short tract on "kulattha". Mahavira's reply to the Brahmin Somila reflects the Syadvada doctrine (see Abhayadeva Ags p.760deg). $55. BHAGAVATI 25.3.726. - REFERENCES: Ags pp. 8620-862; S.1, p.857; DELEU pp. 269-73 (XXV 34). "PARIMANDALA nam, bhante, SAMTHANA davv'-atthayae' kim kada- jumma, te'-oga, davarajuma, kali-oga?" puccha "Goyana, (Amukha not supplied) ogh'-adesenam : siya kada- jumma, siya te'-oga, siya davara- juma, siya kali-oga. ------ vihan'-adesenam : no kada- juma, no te'-oga, no davara- juma; kali-oga." NOTE: kada-juma, te'-oga, davara-jurma, kali-oga are terms used at dice-playing (SCHUBRING $ 21, p. 42). The first members stand for the figures 4-3-2-1 (ksta, treta, dvapara, kali), while jumma and oga are used in the sense of "even" and "uneven" respectively compare Abhayadeva on Bhagavati 18.4.625, Ags p.745'; SCHUBRING $ 21 note 3). - ogh'-adesenam and vihan'-adesenam are sub-determinants of davv'-atthaye and paes'-atthayae (used only in connection with a catch-word in plural, and confined to Bhagavati 25.3 and 25.4). They stand for "samanyatah" (ogh'-adesenam) and "bhedatah" (vihan'-adesenam); compare Abhayadeva Ags pp.8630, 864o. - For "parimandala" ("circular") as used in connection with "samthana" ("shape") refer to SCHUBRING $ 60, p. 135. $56. BHAGAVATI 25.4.740. - REFERENCES: Ags pp.8790-880o; S.1, pp. 865-66; DELEU p.277 (XXV 46b).

Page #159
134 THE CANONICAL NIKSEPA "eesi nam, bhante, PARAMANU-POGGALANAM, SAMKHEJJA-PAESIYANAM ASAMKHEJJA-PAESIYANAM ANANTA-PAESIYANAM ya KHANDHANAM, davv'-atthayae paes-atthayae davv'-attha-paes!-attha= yae kayare 2 (kayarehinto) (appa va bahuya va tulla va) java vises'-ahiya va?" "Goyama, davvo-atthayae: 7 savva-tthova ANANTA-PAESIYA KHANDHA davv-atghayae. - PARAMANUPOGGALA davv'-atthayae ananta-guna. - SAMKHEJJA-PAESIYA KHANDHA davv-atthayae sam= khejja-guna. - ASAMKHEJJA-PAESIYA KHANDHA davv'-atthayae asamkhejja-guna. paes'-atthayae: savva-tthova ANANTA-PAESIYA KHANDHA paes'-atthayae. - PARAMANU-POGGALA a-paes'-atthayae ananta-guna. - SAMKHEJJA-PAESIYA KHANDHA paes'-atthayae samkhejja-guna. - ASAMKHEJJA-PAESIYA KHANDHA paes'-atthayae asamkhejja-guna. davv'-attha-paes'-atthayae: savva-tthova ANANTA-PAESIYA KHANDHA davv'-atthayae, tec eva paes'-atthayae ananta-guna. - PARAMANU-POGGALA davv'-atthayae, a-paes'-atthayae [Prajnapana: davv'-attha-apaes'-atthayae) ananta-guna. - SAMKHEJJA-PAESIYA KHANDHA davv-atthayae samkhejja-guna, te c'eva paes'-atthayae samkhejja-guna. - ASAMKHEJJAPAESIYA KHANDHA davv-atthayae asamkhejja-guna, te c'eva paes'-atthayae asamkhejja guna." PARALLELS: Prajnapana 3.26.213 (S.II, pp. 335-36). PATTERN OF COMBINATION: There are four catch-words:PARAMANU-POGGALA (1) SAMKHEJJA-PAESIYA KHANDHA (11) ASAMKHEJJA-PAESIYA KHANDHA (III) ANANTA-PAESIYA KHANDHA (IV) and three determinants: (1) davv' atthayae paes' atthayae a-paes' atthayae and four predications: savva-tthova ananta-guna samkhejja-guna asamkhejja-guna

Page #160
ENTRIES 135 In the threefold execution, the following patterns emerge: IV IV 1 a I 1b II 1 C III 1d IV 2 a I 3bI II 2 C III 2d 1+ 2 1+3 1+2 1+2 a+b b C d II III NOTE: The involved pattern is alien to the niksepa and has to be studied in the light of the context (which is similar in character). The whole discussion is found in both, Bhagavati and Prajnapana, and the text of 956 is almost identical in the two works. 956 is not isolated but forms the fifth element of an eightfold structure (four plus four miniature tracts). In Bhagavati, sutras 25.4.739 and 740 each cover one block of four tracts, while Prajnapana has only the second block which is split in a convenient manner into four sutras (one sutra = one tract): Prajnapana 3.26.213-216 (3.26.213 = 956). - For the "paes 'ogadha complex" which underlies the entire structure refer to Chapter 4 (g). 957. BHAGAVATI 25.4.743. - REFERENCES: Ags p.883deg; S.1, p.869; DELEU p.278 (XXV 4'). "PARAMANU-POGGALE nam, bhante, kim S'-EE, NIR-EE?" "Goyama, siya S'-EE, siya NIR-EE ...... (1 1/2 lines in the Suttagame edition) ...... "PARAMANU-POGGALE nam, bhante, S'-EE kalao kevac-ciram hoi?" "Goyama, jahannenam ekkam samayam ...... (4 lines in the Suttagame edition) ...... "PARAMANU-POGGALASSA nam, bhante, S'-EYASSA kevaiyam kalam antaram hoi?" "Goyama, (Amukha not supplied) sa-tthan'-antaran paducca: jahannenam ekkam samayam, ukkosenam asamkhejjam kalam. - para-tthan'-antaram paducca: jahannenam ekkam samayam, ukkosenam asamkhejjam kalam." "Z PARAMANU-POGGALASSA nam, bhante, 7 NIR-EYASSA kevaiyam kalam antaram hoi?" "Goyama, (Amukha not supplied) sa-tthan'-antaram' paducca: jahannenam ekkam samayar, ukkosenam avaliyae asankhejjaibhagam. - para-tthan'-antaram paducca: jahannenam ekkam samayam, ukkosenam asamkhejja= im kalam."

Page #161
136 THE CANONICAL NIKSEPA PARALLELS: Nos. 83-85 (9842-44). NOTE: The discussion of the PARAMANU-POGGAIA (57 and its context) shows an intriguing variety of opposed terms. - For eya ('vibration") refer to SCHUBRING $ 60, for the distinction between sa- and para- refer to BHATT, Kundakunda (observations on the "nonmystic pattern"). - A similar specimen from Jivabhigama is supplied below (58). 958. JIVABHI GAMA 2.44-49. - REFERENCES: DLJP pp. 52-61" ; S. II, pp. 118-22. tattha je te evam ahamsu, "tiviha samsara-samavannaga jiva pannatta", te evam ahamsu, tam jaha: "ITTHI, PURISA, NAPUMSACA". | 44 | ...... (42 lines in the Suttagame edition) ...... FIRST KALA MOTIF "MANUSS'-ITTHINAM, bhante, kevaiyam kalam this pannatta?" "Goyama, (Amukha not supplied) khettam paducca: jaha (nnenam) anto(-muhuttam), ukko (senam) tinni paliovamaim. - dhamma caranam paducca: jahannenam) anto(-muhuttam), ukkosenam des'-una puvva-kodi." ...... (52 lines in the Suttagame edition) ...... SECOND KALA MOTIF "MANUSS'-ITTHI nam, bhante, / MANUSS'-ITTHI tti 7 kalao kevac-ciram hoi?" Goyama, (Amukha not supplied) khettam' paducca: jahannenam anto-muhuttam, ukko (senam) paliovama im puvva-kodi-puhuttam-abbhahiyaim. - dhamma-caranam paducca: jaha (nnenam) ekkam samayam, ukkosenam des'una puvva-kodi." evam KAMNA-BHUNIYA vi, BHARAH' -ERAVAYA vi, navaram ... (2 lines in the Suttagame edition) ... ...... (21 lines in the Suttagame edition).

Page #162
ENTRIES 137 THIRD KALA MOTIF MANUSS'-ITTHIE, Z "MANUSS'- ITTHINAM, bhante, kevaiyam kalam antaram hoi?" "Goyama, (Amukha not supplied) 7 khettam paqucca: jaha (nnenam) anto(-muhuttam), ukko (senam) vanassai-kalo. - dhammacaranam paducca: jaha (nnenam) ekkam samayam, ukko (senam) anantam kalam (anantao osappini-ussappinio: kalao. khettao: ananta loya ('44]) java av'addha-poggala-pariyattam des'-unam." evam java PUVVAVIDEHA-AVARAVIDBHIYAO. PARALLELS: Nos.83-85 (42-44); Jivabhigama 11.245 (S.II, p.251). NOTE: We have selected the Jivabhigama passage to demonstrate the three kala motifs. The portions quoted are concerned with human women (the other types - HAMG pattern - are discussed in the intervening text). For the three motifs (and appa-bahu) refer also to pp. 62-65 above, $59. JIVABHI GAMA 3.1.78. - REFERENCES: DLJP p.98EUR; s.II, p.136. "ima nam, bhante, RAYANA-PPABHA PUDHAVI kim sasaya, asasaya?" "Goyama, siya sasaya, siya asasaya." "se ken' atthenam, bhante, evam vuccai: siya sasaya, siya asasaya?" "Goyama, (Amukha not supplied) davv'-atthayae': sasaya. - vanna-pajjavehim , gandha-pajjavehim., rasa-pajjavehim , - phasa-pajjavehim 4: asasaya. - se ten' atthenam, Goyama, evam vuccai: tam c'eva (siya sasaya,) java siya asasayi." evan java AHESATTAMA. "ima nam, bhante, RAYANA-PPABHA (PUDHAVI) kalao kevac-ciram hoi?" "Goyama, na kaya i na asi, na kayai n'atthi, na kayai na bhavissai - bhuvim ca, bhavai ya, bhavissai ya, dhuva, niyaya, sasaya, akkhaya, avvaya, avatthiya nicca." evam java AHESATTAMA. I 78

Page #163
138 THE CANONICAL NIKSEPA PARALLELS: No.82$41. - Bhagavati 14.4.511, S.I, p.699 (see No.87$46). Rajaprasniya 33, S. II, pp.65-66 (= Jivabhigama 3.125, S. II, p.170). Jivabhigama 3.2.85 (S.II, p.140); ibid. 3.156 (S. II, pp. 203-04); ibid. 3.213 (S.II, p.237). NOTE: We have supplied the full sutra 78. This contains a niksepa "parallel" and a related passage. As the pajjava sequence is synonymous with bhava (in this case "bhav'atthayae"), classification of the "parallel" (= first section) as a true niksepa would also be possible. For details (pajjava etc.) refer to the discussion in Chapter 4, pp.46 and 57-58. - Parallels to the first section: No.87$46 (sutra 511). Rajapraniya/ Jivabhigama (see "Parallels"). No.82941 (bhav'-atthayae instead of pajjava sequence). Refer in this connection to p.112 above on "application". $60. PRAJNAPANA 15.1.435. REFERENCES: JAgS p.242; S.II, p.414. "PUDHAVI-KAIYANAM, bhante, kai indiya pannatta?" "Goyama, ege phas'-indie pannatte." (6 lines in the Suttagame edition) .... "eesi nam, bhante, PUDHAVI-KAIYANAM PHAS'-INDIYASSA ogahan'-atthayae', paes'-atthayae ogahana-paes'-atthayae kayare kayare= hinto appa va 4 (bahuya va tulla va vises'-ahiya va)?!' "Goyama, savva-tthova (sie) PUDHAVI-KAIYANAM PHAS INDIE ogahan-atthayle'. se c' eva paes' atthayae ananta-gune." NOTE: For phasa refer to CAILLAT, Etudes (Et.I p.61, fn. 10 on phasa toucher", and phasa "son objet"). = "sensation du

Page #164
PART III APPENDICES

Page #165

Page #166
APPENDIX I THE CANONICAL WORKS IN THE SUTTAGAME EDITION SUTTA GAME VOL 1 (1) Ayare (pp. 1-99) (2) Siyagadam (pp. 101-182) (3) Thane (pp. 183-315) (4) Samavae (pp. 316-383) (5) Bhagavai-Vivahapannatti (pp.384-939) (6) Nayadhammakahao (pp.941-1125) (7) Uvasagadasao (pp. 1127-1160) (8) Antagadadasao (pp. 116141190) (9) Anuttarovavaiyadasao (pp. 1191-1198) (10) Panhavagaranam (pp. 1199-1239) (11) Vivagasuyam (pp. 1241-1287) SUTTA GAME VOL. 2 (1) Ovavaiyasuttam (pp.1-40) (2) Rayapasenaiyam (pp. 41-103) (3) Jivajivabhigame (pp. 105-264) (4) Pannavanasuttam (pp. 265-533) (5) Jambuddivapannatti (pp.535-672) (6) Candapannatti (pp.673-751) (7) Suriyapannatti (pp.753-754) (8) Niriyavaliyao (pp.755-770) (9) Kappavadimsiyao (pp.771-772) (10) Pupphiyao (pp. 773-788) (11) Dupphaculiyao (pp. 789-791) (12) Vanhidasao (pp. 792-796) Vavaharo (pp. 797-829) Bihakkappasuttam (pp. 831-848) NisThasuttam (pp.849-917) Dasasuyakkhandho (pp.919-946) Dasaveyaliyasuttam (pp.947-976) Uttarajjhayanasuttam (pp.977-1060) Nandisuttam (pp. 1061-1083) Anuogadarasuttam (pp. 1085-1163)

Page #167
142 THE CANONICAL NIKSEPA Avassayasuttam (pp. 1165-1172) Padhamam Parisittham (Kappasuttam) pp. 1-42 Biyam Parisittham (Samaiyasuttam) pp.43-45 Taiyam Parisittham (Savayavassayasuttam, Padikkamanasuttam) pp.45-52 Also compare the list in $ 41 of SCHUBRING's Doctrine of the Jainas. Further lists have been mentioned by E. WINDISCH and C. TRIPATHI: WINDISCH, Geschichte der Sanskritphilologie II (Berlin und Leipzig 1920), pp. 347-48; TRIPATHI, Catalogue, p.56 ("Canonical Texts").

Page #168
APPENDIX II GUIDE AND GLOSSARY (a) TYPOGRAPHY AND SYMBOLS Number in the General Catalogue of niksepas (Chapter 2). In the case of niksepas given as Entries, we add the Entry number (e.g. No. 1991). Number in the list of Entries (see Chapters 3 and 5). Normally supplied in connection with the Number of the General Catalogue (e.g. No.1991). A few Entries are not included in the General Catalogue (852-60, see p.35) Full quotation of a niksepa occurring both in the General Catalogue and in the list of Entries (pp.33-34). See p.41. Asterisks (single and double) in connection with figures are a device which has only been employed in Chapter 2. See p.14. DHAMM-ATTHIKAE "Catch-Words'' are written with capitals. See pp. 42-43. PUDHAVIKAIYA...... kim AHARAM AHARENTI Non-typical catch-words etc. See pp.53-54. davvao', davva-LOE "Determinants" are provided with a figure (there are at least two determinants in every niksepa) and underlined. Underlining

Page #169
144 indentation Isi pabbhara-pudhavi-uddhaloya-khetta-102.3.15 "Goyama, (Amukha not supplied) [DHAMM-ATTHIKAE] ...) java 2 (... THE CANONICAL NIKSEPA 117 is sometimes not carried out in all parts of of the niksepa text. In compounds like davva-LOE1, the figure appears after the last member. See pp.42-43; pp.68 and 86. (14) The extensions of the catch-word LOE (viz. [3] udhaloyal) and Isippabbhara-padhavi [15]) are numbered in addition to the numbering of the determinant[2] (see p.87). Occasionally, a second number refers to a sub-determinant (p.131). Device which is used to set off the "programme" of the niksepa (p.43; example on p.68). Fictitious middle-line (p.54). Word added by us (not contained in or intended by the transmitted text). See pp.41 and 43. Reference indication (italics) and (referredto or intended) text supplied by us in parentheses. See the Introduction and pp.40-41. (follow 7 pages in the Suttagame edition)... Reference mentioning the extent of a ... (3 lines) ... portion which has not been quoted by us (p.41; pp.74 and 116). Reference indication in the form of a figure (see p.116). sutra number mentioned as part of the transmitted text (p.41; Chapter 1). Verse number as given in the text (p.102). Dashes indicating subdivisions within long sections of an Entry (p.63).

Page #170
FIRST NIKSEPA (b) Some ad hoc devices have not been mentioned here. pp.XIII-XVI PP.39-41 CONSPECTUS OF CHAPTER 4 GUIDE AND GLOSSARY pp.42-43 (Introduction) (Chapter 4a) (Chapter 4b) THE Subtitle in a complex Entry (p.5; pp.63 and 117). 145 INTRODUCTION AND O F post-canonical niksepa / canonical niksepa canonical niksepa, determinants (determin ants in general, standard determinants) canonical niksepa / parallels of the canonical niksepa description of the method repetition-cum-variation, reference devices separation of the niksepa from its context Entry Chapters 1-5 post-canonical niksepa canonical niksepa S.A. [our term] classical niksepa the term "niksepa" neologisms] Samukha Niramukha [our davvao davva-loga [ our terms] Amukha style our neologism] source gap reference indication Entry / Parallels / Analysis ["Parallels" in this sense different from parallels in the sense of Chapters 4g and SE] Ch.2 (Gen. Cat.), Ch. 3 (List) Samukha, davvao type [specimen] question catch-word / determinant /examination answer = predication [logical structure] introduction programme (Amukha) / execution concluding sentence [composition]

Page #171
146 pp. 43-47 pp.47-52 pp. 52-55 pp. 55-56 pp. 56-58 THE CANONICAL NIKSEPA (Chapter 4c) (Chapter 4d) (Chapter 4e) (Chapter 4f) (Chapter 4g) Samukha,. davvao type [survey] jnana pentad ajnana triad introduction / programme / execution / con cluding sentence phraseology [lists of elements] question answer = predication attraction (davva ... davva, bhava...bhava) determinants [list of formulas] lore of quantity Syadvada Samukha, davva-loga type [specimen and survey] phraseology of the question phraseology of the programme (including com pounds like davva-loga) phraseology of the execution (repeated questions, compounds) HAMG [see App. III] davvao davva-loga [logical relation] niksepization/ examination wording of the concluding sentence davvao davva-loga [distribution] Niramukha [description, specimen] Niramukha compared with Samukha niksepization, examination, etc. problem of the catch-word Niramukha [distribution] fictitious middle-line isomorphous passages, context problem Samukha irregular further niksepas (Mahanisiha and Avasyaka Ciri) close parallels / remote parallels [description] question-cum-answer unit determinants in our close parallels [list] remote parallels [simple cases] remote parallels [involved cases]

Page #172
GUIDE AND GLOSSARY 147 pp. 58-67 (Chapter 4h) elements / styles / sundry patterns general description] question-and-colophon cliche (see also p.51) Amukha style (list of elements, Buddhist parallels) Bhangi style [description! bhangi specimens (Jaina and Buddhist, simple and complex), see also App. VIII determinants outside the field of Svetambara Jaina dialectics paes' ogadha (pattern in the sense of Chapter 4h, see Chapter 4g) kala-triad (pattern in the sense of Chapter 4h; pp. 63-65) appa-bahu, Bahuvattavayapaya (p.62) triad-cum-appabahu (time-and-quantity), p.62 elements (including reference devices and beginnings of meta-language). p.65 employment areas of various elements (pp.65 66) sub-determinants (p.65) samcitthana, anubandha (p.66) chiasmal arrangement of determinants (p.66) close parallels (p.67)

Page #173
148 (c) SAMUKHA PATTERN DAVVAO TYPE FORMS OF THE NIKSE PA (OUR CLASSIFICATION) SAMUKHA IRREGULAR THE CANONICAL NIKSEPA CANONICAL DAVVA-LOGA TYPE NIRAMUKHA PATTERN PARALLELS (pp. 56-58) L CLOSE REMOTE S.A. NIKSEPA POST-CANONICAL CLASSICAL MISCELLANEOUS NIKSEPA

Page #174
APPENDIX III GUERINOT'S CHART ETRES VIVANTS en etat do delivrance, en etat de transinigration, Tirthasiddhu, Atirthasiddhas, 15 classes. inanimes, animes, a corps commun. corps special. animaux hommes, dieus habitants de l'enfer, 7 categories. - aquatiques terrestres, quadrupedes. ophidiens. marions. A especes. Bhavanidhipatis. Vanamentaras, Jyotikas, Vaimanikas 10 class. 8 classes. classes classes.

Page #175
150 THE CANONICAL NIKSEPA Following DELEU, we have used the abbreviation "HAMG". This stands for the following (see DELEU p. 15): hell-beings (GUERINOT: habitants de l'enfer) elementary beings and animals (G.: animaux ] human beings (G.: hommes ] gods and goddesses (G.: dieux] In our text, "HAMG" is always used as a collective term without specification of the individual terms actually mentioned (or implied) in the relevant canonical passages. The canonical vocabulary is fairly uniform, but there are differences, and the canonicaltexts do not favour a quadruple pattern of enumeration. Readers who refer to the original texts should consult the chart given above (GUERINOT, p.4); JACOBI's footnote in his translation of Utt. Chapter 36 (JACOBI, SBE 45, pp. 206-207); SCHUBRING's and VON GLASENAPP's books on Jainism.

Page #176
1. 2.. 3. 4. 5. 6. 7. 8. 1. 2. 3. 4. 5. 6. TWO CANONICAL LISTS OF PHILOSOPHICAL TERMS 3bhinibohiya-nina suya-nana ohi-nana nana-pajjava-nina kevala-nana naI-annana suya-annana vibhanga-nina APPENDIX IV See JACOBI, Tattvarthasutra (pp.294-299). NANA dhamm-atthikae adhamm'-atthikae agas'-atthikae jiv'-atthikae poggal'-atthikae addha-samaya ATTHIKA YA (ONTOLOGICAL ENTITY) (KNOWLEDGE) See SCHUBRING SS 57 (Tattvarthasutra).

Page #177
APPENDIX V ALPHABETICAL LIST OF CATCH-WORDS (a) Catch-words from niksepas (Nos. 1-124) with execution. (b) Catch-words from niksepas (Nos. 1-124) without execution. App. V demonstrates the connection of the relevant niksepas (Nos.1-8, 14-16, 46, 47, 54, 56, 58, 67, 74) with the post-canonical phase. Refer also to the following Appendix vI. (a) NIK SEPAS WITH EXECUTION AIKKANTE PANA-BHOYANE. Bhagavati. No.29948. Irregular. AJIVA together with JIVA. Uttaradhyayana. No.64'51. Irregular. [ADHAMM"-ATTHIKAE). Bhagavati. No.246. Samukha/davvao. [ADHANM"-ATTHIKAE). Sthana. No.10. Samukha/davvao. ANNANI together with MAI-ANNANI, SUYA-ANNANI. Prajnapana. No. 119. Niramukha. ALOE together with AHELOYA-KHETTA-LOE, TIRIYALOYA-KHETTA-LOE, UDDHALOYA-KHETTA-LOE, TOE. Bhagavati. No.380920B. Samukha/davvao. ASAN JAE. Prajnapana. No.120. Niramukha. ASURA-KUMARA. . . AHARAM AHARENTI. Bhagavati. No.75934. Niramukha. ASURA-KUMARANAM VEUVVIYA-SARIRA. Prajnapana. No. 106. Niramukha. AHELOYA-KHETTA-LOE together with TIRIYALOYA-KHETTA-LOE, UDDHALOYA-KHETTA-LOE, LOE, ALOE. Bhagavati. No.38 20B. Samukha/davvao. AINTIYA-MARANE. Bhagavati. No.41823. Samukha/davva-loga. (AU-KKAIYA) together with (TEU-KKAIYA, VAU-KKAIYA). Jivabhigama. No.95. Niramukha. AUYASSA. Bhagavati. No.28 47. Irregular. [AGAS-ATTHIKAE). Bhagavati. No.257. Samuikha/davvao.

Page #178
ALPHABETICAL LIST OF CATCH-WORDS 153 [AGAS-ATTHIKAE). Sthana. No.11. Samukha/davvao. (ABHINI BOHIYA-NANAM). Nandi. No.70917. Samukha/davvao. [ABHINI BOHIYA-NANE) Bhagavati. No.30. Samukha/davvao. AVICIYA-MARANE. Bhagavati. No.39921. Samukha/davva-loga. AHARAGA-S/RIRA-PPAOGA-BANDH'-ANTARAM. Bhagavati. No.85 44. Niramukha. INDIYA. Prajnapana. No.57831. Samukha/davva-loga. UDDI ALOYA-KHETTA-LOE together with AHEIDYA-KHETTA-LOE, TIRIYALOYA-KHETTA-LOE, LOE, ALOE. Bhagavati. No.38%20B. Samukha/davvao. EYANA. Bhagavati. No.43$24. Samukha/davva-loga. OMOYARANAM. Uttaradhyayana. No.6252. Samukha/davva-loga. OMOYARIYA. Bhagavati. No.49. Samukha/davva-loga. (CMOYARIYA). Aupapatika. No.53 29. Samukha/davva-loga. ORALIYA-SARIRAYA. Prajnapana. No.102. Niramukha. [OHI-NANAM). Nandi. No.66814. Samukha/davao. [OHI-NANE). Bhagavati. No.32. Samukha/davvao. OHI-MARANE. Bhagavati. No.10 22. Samukha/davva-loga. KANHA-LESA. Bhagavati. No.zz (App.vii). Ni ramukha. KANHA-LESA. Bhagavati. No.86 45. Niramukha. [KEVALA-NANAM). Nandi. No.69816. Samukha/davvao. [KEVALA-NANE). Bhagavati. No.34. Samukha/davvao. CHAUMATTHA-AHARAE. Jivabhigama. No.98. Ni ramukha. CHAUMATTH -AHARAE.. Prajnapana. No.121. Niramukha. JAYANA. Uttaradhyayana. No.61813. Samukha/davvao. JIVA together with AJIVA. Uttaradhyayana. No.64 51. Irregular. !JIV-ATTHIKAE). Bhagavati. No.26 8. Samukha/davvao. (JIV'-ATTHIKAE). Sthana. No. 12. Samukha/davvao. JIVASSA PUDHAVI-KAIYA-EG -INDIYA-ORALIYA-SARIRA-PPAOGA-BANDH-ANTARAM. Bhagavati. No.83$42. Niramukha. (JIVASSA VANASSAI-KAIYA-EG'-INDIYA-ORALIYA-SARIRA-PPAOGA-BANDH'-ANTARAN). Bhagavati. No.84 43. Niramukha. JIVA. Bhagavati. No.8241. Ni ramukha.

Page #179
154 THE CANONICAL NIKSEPA JIVA ANAMANTI VA) PA(NAMANTI VA) U(SSASANTI VA) NI (SSASANTI VA). Bhagavati. No.78937. Niramukha. JIVA... AHARAM AHARENTI. Jivabhigama. No.92. Ni ramukha. JIVE. Prajnapana. No. 101. Niranukha. JIVE. Bhagavati. No.88. Niremukha. (JIVE). Bhagavati. No.2092. Samukha/davvao. JIVE...GABBHAM VAKKAMAMANE. Bhagavati. No.77.36. Niramukha. TASE. Jivabhigama. No.94. Niramukha. TIRIKKHA-JONIE. Prajnapana. No. 110. Ni ramukha. TIRIYALOYA-KHETTA-LOE together with AHELOYA-KHETTA-LOE, UDDHALOYA-KHETTA-LOE, LOE, ALOE. Bhagavati. No.38deg%20B. Samukha/davvao. tullae. Bhagavati. No.4249. Irregular. (TEU-KKAIYA) together with (AU-KKAIYA, VAU-KKAIYA). Jivabhigama. No.95. Ni ramukha. TEYAGA-SARIRAYA. Prajnapana. No. 104. Niramukha. THAVARE. Jivabhigama. No.93. Niramukha. (DHAMM' -ATTHIKAE). Bhagavati. No.23's. Samukha/davvao. (DHAMM"-ATTHIKAE). Sthana. No.9. Samukha/davvao. NIGOE. Prajnapana, No.116. Niramukha. NERAIYA. Prajnapana. No. 124. Niramukha. NERAIYA...AHARAM AHARENTI. Prajnapana. No. 122. Niramukha. NERAIYANAM VEUVVIYA-SARIRA. Prajnapana. No.105. Ni ramukha. PAES'-AGGAM. Uttaradhyayana. No.63.50. Irregular. PADI BANDHE. Aupapatika. No.52. Saemukha/davva-loga. PADI BANDHE. Kalpasutra. No.73deg33. Saemukha/davva-loga. PADI BANDHE. Jambudvipa. No.59. Saemukha/davva-loga. PARAMANU-POGGALE. BhagavatT. No.8746. Niramukha. PARAMANU. Bhagavati. No.48$27. Samukha/davva-loga. PARIHARA-VISUDDHIYA-SAMJAE. Bhagavati. No.91. Niramukha. PUDHAVI-KAIE. Jivabhigama. No. 100. Niramukha. PUDHAVI-KAIE. Prajiapana. No.111. Niramukha. PUDHAVI - KAIYA... AHARAM AHARENTI. Prajnapana. No. 123. Niramukha. PUDHAVI-KAIYA... (AHARAM) AHARENTI, Bhagavati. No.76deg35. Niramukha.

Page #180
ALPHABETICAL LIST OF CATCH-WORDS 155 155 PUDHAVI-KAIYANAM CRALIYA-SARIRAGA. Prajnapana. No. 107. Niramukha. PULAE. Bhagavati. No.89. Niramukha. PULAGASSA. Bhagavati. No.90. Niramukha. [POGGAL'-ATTHIKAE). Bhagavati. No.279. Samukha/davvao. [POGGAL-ATTHIKAE). Sthana. No. 13. Samukha/davvao. POGGALANAM. _ Bhagavati. No.81940. Niramukha. BANDHE. Bhagavati. No.44%25. Samukha/davva-loga. BAYARA. See (BAYARE). BAYARE. Jivabhigama. No.97. Niramukha. BAYARE. Prajnapana. No. 115. Niramukha. (BAYARE). Jivabhigama. No.99. Niramukha. BE-INDIYANAM ORALIYA-SARIRAGA. Prajnapana. No. 108. Niramukha. MAI-ANNANI together with ANNANI, SUYA-ANNANI. Prajnapana. No. 119. Niramukha. [MAI-ANNANE). Bhagavati. No.35 10. Samukha/davvao. (MANA-PAJJAVA-NANAM): UJJU-MAI / VIULA-MAI. Nandi. No.63915. Samukha/davvao. [MANA-PAJJAVA-NANAM) / WIJU-MAI; VIULA-MAI. Bhagavati. No.33. Samukha/davvao. MANUSSANAM ORALIYA-SARIRAGA. Prajnapana. No. 109. Niramukha. MASA. Bhagavati. No.45826. Samukha/davva-loga. MICCHA-DITTHI. Prajnapana. No.118. Ni ramuukha. LOE. Bhagavati. No. 1981. Samukha/davvao. LOE. Bhagavati. No.38a%20A. Samukha/davva-loga. LOE together with AHELOYA-KHETTA-LOE, TIRIYALOYA-KHETTA-LOE, UDDHALOYA-KHETTA-LOE, ALDE. Bhagavati. No.38%20B. Samukha/davvao. VANASSAI-XAIE). Prajnapana, No.112. Niramukha. VANASSAI-KAIYANAM. See (JAVASSA VANASSAI-KAIYA-EG'-INDIYA-ORALIYA-SARIRA-PPAOGA BANDH - ANTARAM). Bhagavati. VANASSAI-KAIYANAM. See (VANASSAI-KAIE). Prajnapana. (VAU-KKAIYA) together with (AU-KKAIYA, TEU-KKAIYA). Jivabhigama. No.95. Niramukha. VIUSAGGE. Bhagavati. No.50. Saemukha/davva-loga. (VIUSSAGGE). Aupapatika. No.5530. Samukha/davva-loga. [VIBHANGA-NANE). Bhagavati. No.37812. Samukha/davvao. VEUWIYA-SARIRAYA. Prajnapana. No. 103. Niramukha.

Page #181
156 THE CANONICAL NIKSEPA [SAMMA-SUYAM). Nandi. No.71818. Samukha/davvao. SA-VEDAE. Prajnapana. No.117. Niramukha. SAVVA-POGGALA. Bhagavati. No.79838. Ni ramukha. SAWVA-POGGALA. Bhagavati. No.80839. Ni ramukha. SIDDHI. Bhagavati. No.21deg3. Samukha/davvao. (SIDDHE). Bhagavati. No.22$ 4. Samukha/davao. SUYA-ANNANI together with ANNANI, MAI-ANNANI. Prajnapana. No. 119. Niramukha. (SUYA-ANNANE). Bhagavati. No.36911. Samukha/davvao. (SUYA-NANE). Nandi. No.7219. Samukha/davao. (SUYA-NANE). Bhagavati. No.31. Samukha/davvao. SUHUMA-AU-KAIE together with SUHUMA-PUDHAVI-KAIE, SUHUMA-TEU-KAIE, SUHUMA-VAU-KAIE, SUHUMA-VANAPPHAI-XAIE, SUHUMA-NIGODE. Prajnapana. No.114. Niramukha. SUHUMA-TEU-KAIE together with SUHUMA-PUDHAVI-KAIE, SUHUMA-AU-KAIE, SUHUMA-VAU-KAIE, SUHUMA-VANAPPHAI-KAIE, SUHUMA-NIGODE. Prajnapana. No. 114. Niramukha. SUHUMA-NICODE together with SUHLMA-PUDHAVI-KAIE, SUHUMA-AU-KAIE, SUHUMA-TEU-KAIE, SUHUMA-VAU-KAIE, SUHUNA-VANAPPHAI -KAIE. Prajnapana. No. 114. Niramukha. SUHUMA-PUDHAVI-KAIE together with SI HUMA-AU-KAIE, SUHUMA-TEU-KAIE, SUHUMA-VAU-KAIE, SUHUMA-VANAPPHAI-KAIE, SUHUMA-NICODE. Prajnapana. No.114. Niramukha. SUHUMA-VANAPPHAI-KAIE together with SUHUMA-PUDHAVI-KAIE, SUHLMA-AU-KAIE, SUHUMA-TEU KAIE, SUHUMA-VAU-KAIE, SUHUMA-NICODE. Prajnapana. No.114. Niramukha. SUHUMA-VAU-KAIE together with SUHUMA-PUDHAVI-KAIE, SUHUMA-AU-KAIE, SUHUMA-TEU-KAIE, SUHUMA-VANAPPHAI-KAIE, SUHUMA-NICODE. Prajnapana. No. 114. Niramukha. SUHUMASSA. Jivabhigama. No.96. Ni ramukha. SUHUME. Prajnapana. No.113. Niramukha. SOE. Jnatadharmakatha. No.51828. Samukha/davva-loga. (b) NIK SEPAS WITHOUT EXECUTION ANANTAE ANANTE Sthana. No.15. ------ SMC p.459. Sthana. No.14. ------ SMC p.3280. Sthana. No.1. ------ For different readings refer to Sthana (SMC p.96'). To be compared with Visesavasyaka Bha. 53-54 (Jinabhadra pp. 14-15). INDE

Page #182
WJJOE WUOYAM OGAHANA OHI KARANE PURISA-JAYA PURISE (BHIKKHA-YARIYA) LOGE VEYANA SACCA SACCE SACCE SAVVAE SAWA ALPHABETICAL LIST OF CATCH-WORDS Ag5 p.772; DELEU p.252 (XIX 9 1). PAMANE [NERAIYANAM] KARANE Bhagavati. No.47. Sthana. No.4. SMC p. 187. To be compared with Visesavasyaka Bha. 941 (Jinabhadra p.177); Anuyogadvara 131, 132 (S.II, pp. 1119, 1122). SAMSARE ------ Kalpasutra. No.74. --- AJG p.124; JACOBI p.65. To be compared with Avasyaka Ni. 1059 (Haribhadra p.496); Nisitha Bha. 225. See UJJOE. Sthana. No.6. Nandi. No.67. Bhagavati. No.46. AgS p.772b; DELEU p.252 (XIX 9 I). To be compared with Avasyaka Ni. 152 (Bhasya-gatha), 1486 (Haribhadra pp.456, 776"). ------ - Sthana. No.2. For different readings refer to Sthana (SMC p.107a). To be compared with Avasyaka Ni. 736 (Haribhadra p. 277). Also with Visesavasyaka Bha. 2562 (Jinabhadra p.481); Sutrakrta Ni. 54-55. See PURISA-JAYA. SMC p. 193b. Ags p.98; PTS p.30. Aupapatika. No.54. AgSg pp.106-108; LEUMANN p.39. To be compared with Sutrakrta 2.2.673 (S.I, p.156); Sthana 5.1.495 (S.I, p.257); Pranavykarana 22 (5.1, p.1224). ------ Sthana. No.3. SMC p.121. To be compared with Avasyaka Ni. 1057 (Haribhadra p.494b); Mulacara 7.40 (LEUMANN, Ubersicht p.17); Acara Ni. 175, 238. Prajnapana. No.58. JAgS p.425. Prajnapana. No.56. JAgS p.213. To be compared with Dasavaikalika Ni. 273 (DLJP p. 208b, identical). Also with Samavaya 88 (S.I, p.339); Bhagavat 17.3.599 (S.1, p.758); Prasnavyakarana 2.24 (S.I, p.1228); Uttaradhyayana 29.1, 50 ff. (S.II, pp. 1030, 1034 ff.). See SACCE (Nos.8 and 16). Sthana.No.8. Sthana. No. 16. See SAVVA. Sthana. No.7. SMC p.211. To be compared with Avasyaka Ni. 1037 (Haribhadra p.476); Visesavasyaka Bha. 4211 (Jinabhadra p.898). 157 ----- SC p.222. Almost identical with SACCA (No.56). SMC p.464b. Identical with SACCA (No.56). ------ Sthana. No.5. ------ For different readings refer to SMC p.187b. To be compared with Acara Ni. 191 (SCSP p.83).

Page #183
APPENDIX VI DETERMINANTS WITHOUT CATCH-WORDS As a supplement to the previous appendix, we mention below four cases from Nos. 1-124 which are related to the niksepa material only on account of the presence of "khetta", "kala", etc. No. 17 (p.16): No. 18 (p. 16): Samavaya. ------ SMC p. 104. For a similar passage (without determin ants) refer to Nandi 48 (S.II, pp. 1075-76). Samavaya. ------ SMC p. 1060. For a similar passage (without determin ants) refer to Nandi 50 (S.II, p.1150). "Nikkheva -Naya-PPamana" in No. 18 can be compared with Tattvartha 1.6 (also Bhasya on p. 119'); Anuyogadvara 146 (S.II, p.1150); Visesavasyaka Bha. 2744 (Jinabhadra p.530); Rayanasara (ascribed to Kundakunda) 160; Devasena's Laghunayacakra 168, 281, 282. Dasava ikalika. ------ Nandi. ------ Ags p.90EUR; PTS p.26. Vss.61-62 (No.65) identical with Avasyaka Ni. 36-37 (Haribhadra pp. 329-32'); Visesavasyaka Bha. 613, 617 (Jinabhadra pp. 125, 126). Vs.62 is (apart from a few variants) identical with Acara Ni. 89. No.60 (p.21): No.65 (p.21):

Page #184
APPENDIX VII NIKSEPA NO.ZSZ (SUPPLEMENT TO THE NIRAMUKHA SECTIONS) Insert No.z(r)z between No.77836 and No.78837 (pp.23 and 111). No.z$z. BHAGAVATI 1.9.73. - REFERENCES: Ags p. 96; S.I, p.411; DELEU p.85 (1 92). "KANHA-LESA nam, bhante, kim guruya (lahuya, guruya-lahuya,) java a-guruya-lahuya?" "Goyama, no guruya, no lahuya. guruya-lahuya vi, a-guruya-lahuya vi." "se ken' atthenam [bhante, evam vuccai: no guruya, no lahuya. guruya-lahuya vi, a-guruyalahuya vi]?" "Goyama, (Amukha not supplied) davva-LESAM' paducca: tatiya-padenam (i.e. guruya-lahuya). --- bhava-LESAM paducca: cauttha-padenam (i.e. a-guruya-lahuya). evam java SUKKA-LESA. PARALLELS: No.86EUR45.

Page #185
ACARA "atthi me aya uvavaie, n' atthi me aya uvavaie BHANGT MATERIAL (SEE PP.61-62) siya v' ege anugacchanti, a-siya v' ege anugacchanti APPENDIX VIII SUTRAKRTA samiyam ti mannamanassa egaya samiya hoti, saniyan ti mannaninassa egaya a-saniya hoti, a-saniyan ti mannannassa egay samiya hoti, a-samiyam ti mannamanassa egaya a-samiya hoti 1.1.1.2 (S.I, p.1) 1.5.5.314 (S.I, p.18) ...... 1.5.5.315 (S.I, p.18) aha, bhikkhu, janijja cattari bhasa-jjayain, tan jah:saccam egam padhamam bhasa-jjayan, biyam mosam, taiyam sacca-mosam, jam n' eva saccam n' eva mosam n' eva sacca-mosam, a-saccamosam nama cauttham bhasa-jatam. 2.4.1.771 (S.I, p.67) The passage recurs in the third Anga: Sthana 4.1.297 (S.I, p.223). taha giram samarabbha atthi punnam ti no vae / ahava n' atthi punnam ti evam eyam maha-bbhayam // (vs.513)

Page #186
BHANGI MATERIAL 161 ...... tamha atthi tti no vae // (vs.514) ...... tamha n'atthi tti no vae // (vs.515) duhao vi te na bhasanti, atthi va n' atthi va puno / ...... (vs.517) 1.11 (S.1, p.126) ...... satta sannino hucca a-sannino honti, a-sannino hucca sannino honti, hocca sanni aduva a-sanni, ..... a-sanni-kayao va sanni-kae samkamanti, sanni-kayao va a-sanni-kayam samkamanti, sanni-kayao va sanni-kayam samkananti, a-sanni-kayao va a-sanni-kayam samkamanti. 2.4.709 (S.I, p.168) STHANA jad atthi nam loe tam savvam du-padoaram, tam jaha: jiva ceva a-jiva ceva. ...... sa-joniya c'eva a-joniya c'eva. ...... sasaya c'eva a-sasaya c' eva.... 2.1.80 (S.I, p.185) duvihe Sadde pannatte), tam (jaha): bhasa-sadde ceva no-bhasa-sadde ceva. bhasa-sadde duvihe pa (nnatte), tam (jaha): akkhara-sambaddhe ceva no-akkhara-sambaddhe ceva no-bhasa-sadde duvihe pannatte), tam (jaha):aujja-sadde ceva no-aujja-sadde ceva...... 2.3.117 (S.I, p.192) tiviha neraiya pa(nnatta), tain (jaha) :kai-samciya, a-kai-samciya, avattavvaga-sanciya. ..... 3.1.165 (S.I, p.203) tao purisa-jaya pa (nnatta) (tam jaha:) - su-mane, dum-mane, no-su-mane no-dum-mane.

Page #187
THE CANONICAL NIKSEPA tao purisa-jaya pannatta) (tam jaha:) - gantanam ege su-mane bhavai, gantanam ege dum-mane bhavai, gantanam ege no-su-mane no-dum-mane bhavai. ... 3.2.212 (S.I, p.210) Compare Acara 2.3.2.735 (S.I, p.62). tiviha savva-jiva pa (nnatta), tam (jaha): sanma-ditthi, miccha-ditthi, samma-miccha-ditthi ya. ahava tiviha savva- jiva pannatta), tam (jaha):pajjattaga, a-pajjattaga, no-pajjattaga no-a-pajjattaga. 3.2.214 (S.I, pp. 210-211) cattari vattha pa (nnatta), tam (jaha) : suddhe nama-m-ege suddhe, suddhe nama-m-ege a-suddhe, a-suddhe nama-m-ege suddhe, a-suddhe nama-m-ege a-suddhe. evam eva cattari purisa-jaya pannatta), tam (jaha): suddhe nama-m-ege suddhe, cau-bhango. 4.1.298 (S.I, p.223) cattari rukkha pannatta), tam (jaha): unnae nama-m-ege unnae, unnae nama-m-ege panae, panae nama-m-ege unnae, panae nama-m-ege panae. 4.1.295 (S.I, p.222) cattari senao (pannattao), tam (jaha): jaitta nama-m-ega no parajinitta parajinitta nama-m-ega no jaitta, ega jaitta vi parajinitta vi, ega no jaitta no parajinitta. jaitta nama-m-ega jayai, jaitta nama-m-ega parajinai, parajinitta nama-m-ega jayai, parajinitta nama-m-ega parajinai. ...... 4.2.365 (S.I, p.233)

Page #188
BHANGI MATERIAL 163 cattari purisa-jaya pannatta), tam (jaha): udiddie nama-m-ege, udiy'-atthamie nama-m-ege, atthamidie nama-m-ege, atthamiy'-atthamie nama-m-ege. ...... 4.3.391 (S.I, p.240) ahava heu cauvvihe pa(nnatte) (tam jaha:) - atthittam atthi, so heu, atthittam n'atthi, so heu, n'atthittam atthi, so heu, n'atthittam n' atthi, so heu. 4.3.430 (S.I, p.247) ahava cauvviha savva-jiva pa (nnatta), tam (jaha) :samjaya, a-samjaya, samjayasamjaya, no-samjaya no-a-samjaya. 4.4.465 (S.I, p.253) BHAGAVATI "sattame nam, bhante, ovas'-antare kim gurue, lahue, guruya-lahue, a-guruyalahue?" "Goyana, no gurue, no lahue, no guruya-lahue. a-guruya-lahue." 1.9.73 (S.I, p.410) "Goyama, jassa daviy'-aya tassa kasay'-aya siya atthi siya n' atthi. jassa puna kasay'-aya tassa daviy'-aya niyamam atthi." 12.10.466 (s.1, p.672) For Bhagavati 12.10.466/468 refer to DELEU pp. 191-92 (XII 10''). "Goyama, Rayanappabha-pudhavi siya aya, siya no aya, siya avattavvam. aya i ya no aya i ya." 12.10.468 (S.I, p.673) "Goyana, du-paesie khandhe 1 siya aya, 2 siya no aya, 3 siya avattavvam aya i ya no aya i ya, 4 siya aya ya no aya ya, 5 siya aya ya avattavvam aya i ya no aya i ya, 6 siya no aya ya avattavvam aya i ya no aya i ya." 12.10.468 (S.1, p.673)

Page #189
164 THE CANONICAL NIKSEPA "Goyama, ti-paesie khandhe 1 siya aya, 2 siya no aya, 3 siya avattavvam aya i ya no aya i ya, 4 siya aya ya no aya ya, siya aya ya no ayao (!) ya, siya ayao ya no aya ya, 5 siya aya ya avattavvam aya i ya no aya i ya, siya aya ya avattavvaim ayao ya no ayao ya, siya ayao ya avattavvam aya i ya no aya i ya, 6 siya no aya ya avattavvam aya i ya no aya i ya, siya no aya ya avattavvaim ayao ya no ayao ya, siya no ayao ya avattavvam aya i ya no aya i ya, 7 siya aya ya no aya ya avattavvam aya i ya no aya i ya." 12.10.468 (S.I, p.674)

Page #190
INDOLOGIA BEROLINENSIS Band 1 Monika Jordan-Horstmann: Sadani, A Bhojpuri Dialect Spoken in Chotanagpur. Otto Harrassowitz, Wiesbaden 1969. Band 2 Otto Werner: Spektralanalytische und metallurgische Untersuchungen an indischen Bronzen. 1972. Band 3 Martin Pfeiffer: Elements of Kurukh Historical Phonology. 1972. Chandrabhal Tripathi: Catalogue of the Jaina Manuscripts at Strasbourg. 1975. Band 5 Bansidhar Bhatt: The Canonical Niksepa, Studies in Jaina Dialectics. 1977.

Page #191

Page #192
Some of the opinions of distinguished scholars 1. "Durch den von Ihnen behandelten kanonischen Niksepa.... wird auf den "klassischen" Niksepa der Nijjuttis ein ganz neues Licht geworfen,.... Ich bewundere den ungeheuren Fleiss, mit dem Sie aus der riesigen Textmasse das Material zusammengesucht haben, und den Scharfsinn, mit dem Sie es ordnen und darbieten." The late Prof. Dr L. ALSDORE, Hamburg (from personal letter) "The student of purely scholastic material cannot rely on established methods. He has to find his way without a compass. Mr. Bhatt has entered this impervious territory and has succeeded in finding means of orientation. This may be a stimulus for analogous studies in related areas." Prof. Dr. K.BRUHN, Berlin-West (from FOREWORD in this book) "... the systematic study of recurring subjects becomes an auxiliary discipline for Jaina philology, and Bhatt's study is no doubt an important step in this direction. .... It is hoped that Bhatt's study ... will not only facilitate the proper understanding of the strange niksepas but also help to focus interest on the entire area and its peculiarities." Prof. Dr. K. BRUHN, Berlin-West (Journal of Indian Philosophy, Boston 1979) "Durch diese neue Art dialektischer Grundlagenforschung ... ist die Arbeit ein wichtiger Beitrag zur gedanklichen und formalen Bestand saufnahme einer Traditionsmasse." Prof. Dr. W.B. Bollee, Heidelberg (ZDMG, Wiesbaden 1979) 5. "Bhatt's work quotes at length and analyses all the material that he has been able to collect from canonical works." THE late Prof. Dr. T. BURROW, Oxford (University of London: Bulletin, London 1979) 6. "Your thesis interested me much more than I ever possibly expected. I am very much appreciating its originality as well as your perfect command of great erudition... Prof. Dr. Mme. C. CAILLAT, Paris (from personal letter) "Celles-ci evrait interesser d'autres lecteurs que les specialistes dujinisme : ils sauront gre a l'erudition discreteet secourable de M. Bhatt, qui, d'un procede scolastique, a sufaire le sujet d'un livre original et de plusieurs chapitres captivants." Prof. Dr. Mme. C. CAILLAT, Paris (Journal Asiatique, Paris 1983) "...your highly learned and thorough book on "The Canonical Niksepa" ... is evidently a very important contribution in this still rather unexpected area Prof. Dr. W. HALBFASS, Philadelphia (from personal letter) "Bhatt's book is composed with great care.... This book has to be read with a great deal of attention but the effort taken by the reader will be fully rewarded. An important aspect of canonical Jaina scholasticism is for the first time demonstrated and analysed in an exemplary way. We cannot but concur with Klaus Bruhn who in his foreword expresses the wish that Bhatt's book may be a stimulus for analogous studies in related areas." Prof. Dr. J.W. DE JONG, Canberra (Indo-Iranian Journal, Holland 1980) 10. "Dr. Bhatt is to be congratulated for his extensive study of the Jaina Canons... He ... has classified and analysed the material in a scientific manner. This is the first attempt of its kind and the scholars interested in Indological research, especially the Jainological research, will be grateful to Dr. Bhatt for his laborious and intelligent task." Pt. D.D. MALVANIA, Ahmedabad (Sambodhi, Ahmedabad 1980) 1. "... Dr. Bhatt (is) an outstanding scholar whom the Free University of Berlin awarded the Doctorate with "summa cum laude". ... Dr. Bhatt appears to be well-known among German Indologists from whom we have received a number of favourable comments on his scholarship. ... his scholarly work is highly thought of in Germany. ... in Dr. Bhatt ... qualifications ... are obviously above average." Cultural Attache, Embassy of the West Germany in New Delhi. (personal communication) BHARATIYA VIDYA PRAKASHAN Oriental Publishers & Booksellers 1-U.B., Jawahar Nagar Post Box No. 1108 Bungalow Road Kachauri Gali Delhi - 110007 (India) Varanasi - 221001 Call : 2521570 Call : 65965 I.S.B.N. No. -- 81-217-00906 Rs. 300/